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Pub tilted by K.DuJtorv l.S.Uraccchurth Street 



VERULAMIANA 



OR OPINIONS ON 



MEN, MANNERS, LITERATURE, 
POLITICS AND THEOLOGY. 



BY 

jftancfe TBacon, 

BARON OF VERULAM, &c. &«. 



TO WHICH IS PREFIXED 

A LIFE OF THE AUTHOR. 

BY THE EDITOR. 

Hontion: 



PRINTED FOR R. DUTTON, 45, GRACECHURCH-STREET 

T. HURST, PATER-NOSTEE-ROW; JOHN CAWTHORlf, 

CATHERINE-STREET; AND CH APPLE, 

PALL-MALL. 

1803. 






T. PtVMMER, PRINTER, SEETHING-LANE. 



PREFACE. 



THE Writings of Lord Bacon pos- 
sess many advantages by which the Editor has 
endeavoured to profit in the execution of the 
following Abridgment. Joining to vigour 
and comprehensiveness of mind f an intimate 
acquaintance with the history and constitution of 
society, the situations which his Lordship suc- 
cessively occupied, enabled him fully to appre- 
ciate whatsoever is deemed valuable among men. 
The method also whereby he has communicated 
the result of his extensive information, seemed 
peculiarly favourable to the present undertaking. 
Sensible of the strength of his opinions, and 
therefore discarding the tediousness of ratioci- 
nation, he uniformly adopts that sententious form 
so remarkable in the composition of our Scrip- 
tures. His sentences comprise so many apho- 
risms ; which may be dispersed and arranged, 
without injury either to the style or sentiment of 
the original. 



i> PREFACE. 

Anxious that the public should acquire, within 
a desirable compass, all that could be considered 
generally and eminently interesting throughout 
his Lordship's voluminous works, it has been the 
labour of the Editor to collect , as it zoere at one 
view, the opinions of that illustrious zoriter. 
The task, though voluntarily imposed and cheer- 
fully accomplished, has proved great. Amply, 
hozoever, zeill the Editor feel compensated, if by 
this means his Author become more extensively 
and beneficially studied ; if doctrines of such 
intrinsic worth, and bearing the stamp of so 
exalted an authority, penetrate into all conditions 
of mankind, and are received in proportion to 
their desert; if vanity is corrected, scepticism 
reformed^ and virtue established. 

To the higher classes, in seminaries of educa- 
tion ; to young men, entering on the arduous 
responsibility of human life ; and to those whose 
minds are unhappily undecided on subjects of the 
deepest importance, this Publication is earnestly 
recommended. As a compendium of first prin- 
ciples, perhaps it will be found inestimable. 

P. L. C. 
Avct. 26, 1803. 



MEMOIRS 



OF 



LORJD BtACOJV* 



RANCIS BACON, afterwards baron of Vera- „ 
lam, and viscount St. Alban's, was the } 7 ounger son 
of Sir Nicholas Bacon, by his second wife Anne, 
■ daughter of Sir Anthony Cooke, of Giddy Hail in 
the county of Essex. He was born at York House 
in the Strand, on the 22d of January, 15(J0-1. 

At a period when the disposition is most suscep- 
tible of impressions which generally continue through 
life, Francis enjoyed advantages almost peculiar. 
His mother, a lady of uncommon erudition, sound 
judgment, and great piety, directed her whole atten- 
tion to the formation of his infant mind ; while his 
father, who soon perceived in this son the opening of 
extraordinary mental powers, omitted no means o f 
invigorating and improving his talents. These paren- 
tal assiduities were attended with the happiest suc- 
cess. Even queen Elizabeth, who was no flatterer, 

b often 



vi MEMOIRS OF LORD BACON. 

often noticed Francis, calling him " her young Lord 
Keeper," in reference to the abilities which he ap- 
peared to inherit from his father, who was Keeper 
of the seals during the first twenty years of her 
reign, an office which he discharged with great cre- 
dit to himself, and satisfaction to bis sovereign. 
1 here is an anecdote recorded of Francis, about this 
time, which must have confirmed the fond presen- 
timents of those who were the most inteiested in his 
welfare. Beung asked his age, by the Queen, he 
instantly replied — " that he was just two years 
younger than her Majesty's happy reign !" 

About the age of sixteen he quitted Trinity Col- 
lege, where under Dr. Whitgifr, afterwards archbi- 
shop of Canteihury, he had made astonishing pro- 
gress in the sciences; and was sent from thence to 
Fans, under the direction of Sir Amias Powlet, the 
English ambassador; su( h was the mode of instruc- 
tion then adopted with those who were destined to 
occupy important public situations; and when at 
thirty years of age, a man was supposed to be young 
enough to enter on the great duties of a statesman. 
The ambassador felt, however, so much confidence 
in Francis, that he entrusted him with a secret mis- 
sion to his sovereign, in the performance of which 
he acquired additional reputation. It was during 
this interval that young Bacon vent, red to investigate 
the defects of the Aristotelian philosophy ; which he 
then censured, as a system calculated to breed logical 
contention, without conferring on man any signal or 
benericial discoveries. His u Succinct View of the 
State of Europe, " written on his leturn from France, 
at the age of 19, and his Essay on Travelling/ re- 
main honourable evidences of the use to which he 
devoted the advantages he had derived from the 
fondness of a discerning parent. 

Soon, however, was he about to experience, in the 
loss-of his father, all the bitterness of early disap- 
pointment, 



MEMOIRS OF LORD BACON. vu 

pointment, and lasting regret. Sir Nicholas Paeon 
died suddenly, on February the 20th, 1579, and 
before he had completed the arrangements for the 
future independence of his favourite son. Perceiving 
the rapid advancement of Francis's mind, and aware 
how necessary it was, for the perfection of such ta- 
lents, that they should be exempted from pecuniary 
embarrassment, he had set apart certain property 
for this purpose ; but this, owing to his premature 
decease, became divided with the remaining family 
estate, in which Francis possessed a fifth only. 
Compelled by this event to return from France, he 
had resorted to the study of the law, and entered 
himself at Gray's Inn. Flere he erected an elegant 
building, long distinguished by the appellation of 
Lord Bacon's lodgings; and here' he laid, in his 
treatise ' entitled u The Greatest Birth of Time/' 
displaying the outline of his " Instauration of the 
Sciences," the foundation of that philosophy which 
he afterwards so nobly reared. lie was ever much 
attached to Gray's Inn, where, in his 28th year, he 
filled the office of Reader to that 'Society ; about 
which time he was named by the Queen, her Counsel 
learned in the Law Extraordinary. 

Other obstacles than those originating in the loss 
of his father, now impeded the progress of Mr. 
Bacon: he had to contend with that envy and ma- 
lice which are commonly, and sometimes success- 
fully, exerted against genius and merit. Those who 
were naturally considered as his friends, uneasy at 
the superiority of his acquirements, laboured se- 
cretly to retard his progress ; while his parliamentary 
opposition to the court, strengthened the prejudices 
against him which were constantly infused into the 
mind of Elizabeth.* Me was hardly more fortunate 

b 2 in 



* He was chosen a member for Middlesex, in the Parliament 
that met in February, 1592-3. 



viii MEMOIRS OF LORD EICON". 

in attaching himself to the Earl of Essex, of whom 
the Queen was extremely jealo\is» and therefore par- 
ticularly suspicious of such as were recommended to 
her by that nobleman. Notwithstanding the nature 
of. his qualifications, it is therefore by no means sur- 
prising that the most he could obtain was the rever- 
sion of Register of the Court of Star-Chamber, 
worth nearly 1 6*001. a year, but which did not fall 
into his hands till many years afterwards : and a 
grant of Twickenham Park, with its Garden of Para- 
dise, which he undersold at 1801. made to him by 
Essex out of his private estate, as some immediate 
compensation for the unsuccessfulne&S of his appli- 
cations to the Queen. He who claims the conside- 
ration of society, must come prepared to contend 
for that which always will awaken the vigilance of 
observation, and the asperity of opposition. 

But this struggle, though it could not effectually 
subdue the fortitude of a great man, seems so far to 
have depressed the temper of Mr. Bacon, that, in a 
letter to the earl of Essex, he entreated permission 
to travel.* Whether the measure was merely pro- 
posed 



* To my Lord of Essex. 
It may please your good Lordship, 
I am very sorry her majesty should take my motion to travel 
in offence. But surely, under her majesty's royal correction, it 
is such an offence as it should be an offence to the sun, when a 
man, to avoid the scorching heat thereof, flieth into the shade. 
And your lordship may easdy think, that having now these 
twenty years (for so long it is, and mere, since I went with Sir 
Jkmyas Paulet into France, from her majesty's royal hand) 
made her majesty's service the scope of my life ; I shall never 
rind a greater grief than this, relinquere amorem primum. But 
since, principia actionum sunt tanlum in nostra potestate, I hope 
tier Majesty of her clemency, yea and justice, will pardon me and 
not force me to pine here with melancholy. For though mine 
heart be good, yet mine eyes will be sore ; so as I shall have no 
pleasure to look abroad: and if I should otherwise be affected, 

her 



MEMOIRS OF LORD BACON. 1* 

posed in order to rouse the attention of bis sove- 
reign, cannot perhaps be ascertained : it met, how- 
ever, with a decided negative "from the queen, who 
doubtless foresaw of what impoit the presence of 
such a jx rson might prove to her affairs, and who 
could not wish .that the friend and counsellor of 
Essex should be absent, at a time when his infor- 
mation and talents were like!}- to be called into 
action. 

There is no circumstance in the life of Bacon 0:1 
which animadversion has so freely expatiated, as on 
the part he shortly afterwards acted in the disgrace 
of Essex, by the publication entitled, " A Decla- 
ration of the Treasons of Robert Earl of Essex," 
which was considered as the manifesto of the court 
against that unhappy peer. Ingratitude is perhaps a 
vice too warmly stigmatized, to admit often of a 
dispassionate judgment ; while the pride of one de- 
scription of men appears always interested to over- 
estimate the benefits which they confer. It seems, 
after all, rather hard that any individual, though 
under extensive obligation to another, must partici- 
pate in the errors and vices of his benefactor, espe- 
cially if he should have been the first to warn that 
friend of the effects of his misconduct; that he must 
openly excuse what he cannot even privately exte- 
nuate, and submit himself to the severity of conse- 
quences which, had his advice been adopted, it would 
have been effectually prevented. Doubtless it is to 
be regretted that Bacon accepted any public concern 
b 3 in 



her majesty in her wisdom will but think me an impudent man, 
that would face out a disgrace. Therefore, as I have ever found 
you my good lord and true friend, so I pray open the matter so 
to her majesty, as she may discern the necessity of it, without 
adding hard conceit to her rejection ; of which, I am sure, the 
latter I never deserved. Thus, &c. 

This letter was written about the year 1508. 



x MEMOIRS OF LORD BACON. 

In the condemnation of the ear] : that he became, 
though with the view of eventually serving his friend, 
and from a superior sense of duty to his queen, an 
active participator in a scene of which he should 
have remained the passive spectator; thereby in- 
curring that weight of obloquy by which his charac- 
ter has so long been depreciated.* 

Whatever 



* The following passages, selected from different parts of 
Lord Bacon's writings, will throw considerable light on the 
connection between his Lordship and the Earl of Essex. Too 
much pains cannot be taken to elucidate a transaction about 
which so much prejudice has unjustly been raised against his 
lords .up. 

Suspecting Essex to have depreciated him, &c. he writes thus 
to Lord Howard (the admiral under Elizabeth) — "For my 
Lord Essex, I am not servile to him, having regard to mv supe- 
rior's duty. I have been much bound unto him. And, on the 
other side, I have spent more time and more thoughts about his 
well doing than ever 1 did about mine own, I pray God that you 
his friends, amongst you, be in the right. For my pan, 1 have 
deserved better than to have my name abjected to envy, or my 
life to a ■niffi.ans violence But I have the privy -coat of a 
good conscience. I am sure these courses and bruits hurt my 
lord more than all." 

Oct. 4, 1596. He reminds Essex of his former advice, coun- 
sels him to win the queen, and not offend her by aspiring at too 
much greatness and an over-bearing disposition, or after mili- 
tary eminence — to shew no avidity for emolument in chusing 
for himself places of great profit— to avoid popularity — and to 
practise economy, to which the queen was much attached, in 
his own estate. Recounting, in his praise of queen Eliza- 
beth, the fate of her most remarkable enemies, Lord B. observes 
— " 1 may not mention the death of some that occur lo mind : 
but still", methinks, they live that should live, and they die that 
should die." This passage appears to glance at the fate or the 
queen of Scots and Essex. 

" The truth is, that the issue of all his (the earl's) dealing 
grew to this, that the queen, by some slackness of my lord's 
as I imagine, liked him worse and worse, and grew more in- 
censed towards him. Then she, remembering belike the conti- 
nual and ineessant and confident speeches and courses that I 
had held on my lord's side, bscame utterly alienated from me, N 
and for the space of at least three months would not so much as 

look 



MEMOIRS OF LORD BACON. xi 

Whatever advantages might have ensued From this 
instance of his complaisance to the crown, they 
were rendered abortive by the death of Elizabeth ; 
who died on the 94th of Maroh, l603, about a year 
after the decapitation of Essex, filled with regret 
at his fate. 

Though seriously occupied in the study of juris- 
prudence, and occasionally engaged in transactions 
of state, Mr. Bacon, far from neglecting the prose- 
b 4 cution 



look on me, but turned away from me with express and pur- 
pose-like discountenance wheresoever she saw me ; and at such 
time as I had desired to speak with her about law business, ever 
sent me forth very slight refusals. Insomuch as it is most true, 
that, immediately after new year's tide, I desired to speak with 
her, and being admitted to her, I dealt with her plainly ; and 
said, — tc Madam, I see you withdraw your favour from me, and 
now I have lost many friends for your sake, 1 shall lose you too : 
you have put me like one of those the French call enfdns perdus, 
who serve on foot before horsemen, so have you put me into 
matters of envy without place or strength ; and I know, at chess, 
a pawn before the king is ever much played upon. A great,, 
many love me not, because they think I have been against my 
lord of Essex ; and you love me not, because you know I have 
been for him ; yet will I never repent me that I nave dealt in sim- 
plicity of heart towards you both, without respect of cautions to 
myself; and therefore vivus vidensque pereo if I do break my 
neck, I shall do it in a manner as Mr. Dorrington did it, who 
walked on the battlements of the church many days, and took 
a view and survey where he should fall. And so, Madam," 
said I, " I am not so simple but that 1 take a prospect of mine 
overthrow, only I thought I would tell you so much, that you 
may know that it was faith, and not folly, that brought me 
into it : and so I will pray for you." Upon which speeches of 
mine, uttere I with some passion, ic is true her majesty was ex- 
ceedingly moved; and accumulated a number of kind and gra- 
cious words upon me, and willed me to rest upon this — Gratia 
men svfficit, and a number of other sensible and tender words 
and demonstrations, such as more could not be : but as touch- 
ing my lord of Essex, never burn quidem. Whereupon I 
departed, resting then determined to meddle no more in the 
matter; as that which i saw would overthrow me, and not be 
able to do him any good," Bacon's Apology, in certain Impu- 
tations concerning the late Earl of Esstx* 



xii MEMOIRS OF LORD BACON. 

cation of those studies which have conferred immor- 
tality on his name, published in 1597, the first part 
of his " Essays on Counsels, Civil and Moral/' 
Some time in the preceding year, he had completed 
his u Maxims on the Law ;" a work on which he 
justly prided himself, and which has been esteemed 
the most judicious and satisfactory on the subject. 
But the pressure of his circumstances did not permit 
,him calmly to pursue his favourite objects ; and he 
was induced to speculate on an advantageous match, 
as the means of extricating himself from his embar- 
rassments. He accordingly directed his attention to 
the daughter of Sir Thomas Cecil, then relict of Sir 
William Hatton. The design, however, did not 
succeed: and it is remarkable, that the lady after- 
wards married his great rival and antagonist, lord 
Coke. This miscarriage augmented his distresses to 
such a degree, that he was shortly after arrested for 
3001. on his return from transacting some important 
avocations at the Tower; an event of which his 
enemies appear maliciously to have availed them- 
. selves in order to disgrace him publicly. 

His conduct in parliament continued all this while 
unexceptionably popular. His " Praise of Eliza- 
beth," published in reply to a book which appeared 
in l605 against that queen, was also highly extolled, 
although (says the writer, in a letter to a friend on 
the subject) iC 1 freely confess myself not a disinte- 
rested man." 

With the accession of James I. the hopes of Mr. 
Bacon appear to have brightened. In a letter to his 
friend Matthews,* there are the following observa- 
tions. — " I have many comforts and assurances; 
but in my own opinion the chief is, the canvassing 

world 



* Son of Dr. Toby Matthews, bishop of Durham, and arch- 
bishop of York. 



MEMOIRS OF LORD BACON. xiii 

world is gone, and the deserving world is come." It 
appears- that his early proffers of service had been 
favourably eceived by the new sovereign, who 
knighted him, at Whitehall, on the 23d of January, 
l603. But distinction, though pleasing, and per- 
haps the prelude to riches, is not property. Favour 
had yet to screen him from the importunity of credi- 
tors, for he was again arrested, even at the very 
moment of his exaltation. 

August 24th, 16 04, being first appointed one cf 
his Majesty's Co nsel learned in the Law, with a fee 
of 401. a year, he at length obtained a trant of 601. 
a year, in acknowledgment of special services ren- 
dered by him and his brother Anthony.. In the year 
}605 appealed the first part of the author's great 
work, in tfc 1 he two Books of Francis Bacon of the. 
Proficience and Advancement of Learning, Divine 
and Human ; to the King/' This work derived 
much advantage, from ihe assistance of the learned 
Bishop Andrews,* who appears to have considerably 
facilitated the literary labours of its author. 

Hitherto, however, Sir Francis had found, on, 
the whole, but little occasion of self-congratula- 
tion. — " I see well (he observes, in a letter to 
lord Burleigh) that the Bar will be my bier ; as 
I must and will use it, rather than my estate or re- 
putation shall decay." Still disappointed in the 
expectation of emolument, he was compelled to 
resume his matrimonial projects. What he had in 
vain sought for within the circle of the court, he 
acquired with less difficulty from the city; and 
about the year l60rj, at the age of forty, he was 
married to Alice, daughter of Benedict Barnham, Esq. 
alderman of London, with whom he received a 
plentiful fortune, but no accession to his happiness. 
b.5 By 

* Bishop of Ely, and of Winchester ; a prelate whose pea 
*ras employed in the refutation of Bellarmine, 



*iv MEMOIRS OF LORD BACON. 

By a letter to the chancellor Egerton, it appears 
that this union had been formed under his Lordship's 
auspices,, who probably used similar representations 
with those made by the earl of Essex when the 
treaty was in agitation between Mr. Bacon and lady 
Mat ton. This, it is evident, produced consequences 
which might easily have been predicted. Taught to' 
consider their new relation as a rising man, and per- 
ceiving his progress by no means answerable to the 
expectations which had been raised, the friends of 
Mrs. Bacon, unable to conceal the effect of their dis- 
appointment, expressed themselves in a way not very 
likely to promote the welfare of her for whom they 
appeared most solicitous; especially as she was allied 
to a husband who never seems to have been particu- 
larly sensible to the endearments of domestic inter- 
course, and who had entered into the engagement 
under inducements which are not imagined to con- 
tribute to matrimonial felicity. Formed on such 
principles, and in such circumstances, it cannot be 
surprisii g if his marriage, far from augmenting the 
number of his satisfactions, even embittered his 
usual enjoyments. 

At length, however, his unwearying diligence in 
the service of the grown, and his incessant applica- 
tions and remonstrances to friends in power, pro- 
cured him the office of Solicitor-General; with an 
express stipulation, that he should succeed, on the 
first vacancy, to the Attorneyship. Amidst this 
professional career, followed by extensive private 
practice, his attention to literature remained undi- 
verted, and his ardour unabated. In 16 10 appeared 
the treatise " Of the Wisdom of the Ancients," 
which was much admired, lie possessed at this 
period an income of 50001. a year; a reputation 
that could no longer be disputed ; and was rapidly 
advancing in the estimation of his sovereign. On 
the 5?th of October l6l3 7 he was raised to the sta- 
tion 



MEMOIRS OF LORD BACON. xr 

tlon of Attorney-Genera], Such was the regard 
with wr&db he was contemplated by the Commons, 
an.i so heartily did they coincide in his promotion, 
that they allowed him to retain his seat in the house 
as a mark oi' their personal respect, though ie had 
been vacated by his acceptance of the oflice to which 
he was just appointed. 

The duties of Attorney-General, however odious 
in their popular exertion, must necessarily insure 
the approbation and patronage of the government, 
whan ably and faithfully discharged. Ok this cir- 
cumstance no man was more fully apprised than Sir 
Francis Ba on, nor perhaps any one better qualified 
to avail himself of it to the utmost extent. His 
par.t in the trial of the Earl of Somerset, appears 
to have been of the most confidential description - 
and he acquitted himself so well in this delicate 
transaction* as to place him on a very intimate 
footing with king James. Wheu, therefore, he ap- 
plied himself to Villiers, afterwards Duke of Buck- 
ingham, who succeeded Somerset in the reign of 
favounteism, it could not proceed from any neces- 
sity on his part foi securing the countenance of the 
new statesman, in order to establish his own interest 
with the rnonaich. Even his advice to Viiiiers had 
more of instruction than supplication ; it was rather 
the language of a man who felt his own importance 
in the common wealth, than of one anxious to have 
his consequence ascertained : it was the fair tender 
on terms honourable to both parties, of that assist- 
ance, tor which inexperience and insecurity could ne- 
ver have been too grateful. Since a favourite was 
necessary to a prince, it remained for wisdom to 
consider how such an engine might become subser- 
vient to the general interest of that community over 
which he seemed destined to preside. 

June 9th, l6l6, Sir Francis Bacon was sworn of 

the Privy-Council. Perhaps his progress was not a 

b 6 littl* 



xvi MEMOIRS OF LORD BACON, 

little accelerated, and his spirits invigorated, by the 
disgrace of lord Coke, who had unhappily involved 
himself in a jurisdictionary dispute with the Chan-> 
eery, and incurred the king's displeasure. That- a 
high degree of animosity subsisted between these 
illustrious individuals is evident from the letter writ- 
ten by Sir Francis to lord Coke, during his banish- 
ment from court ; a letter, in which the former has 
displayed an acrimonious littleness utterly unworthy 
of himself, and which scarcely any provocation 
could justify on such an occasion. This situation of 
affairs, together with the chancellor's illness, encou- 
raged Sir Francis to apply for the expected succes- 
sion to the seals.* In the hands of Buckingham his 
suit became successful ; and on Egerton's voluntary 
resignation, March 7th, l6'l6-7 ? the Seals were de- 
livered to him, with the title of Lord Keeper, an 
office now rendered equivalent 'to that of chan- 
cellor. Writing to the Duke of Buckingham, May 
7th, 1617, he says — " Yesterday I took my place 
in Chancery, which I hold only from the king's 
grace and favour, and your constant friendship. 
There was much ado, and a great deal of world : 
but this matter of pomp, which is Heaven to some 
men, is Hell to me, or purgatory at least. It is true, 

I was 

* When lord B. accepted the Solicitor's place, he had condi- 
tioned that his preferment should be progressive. Feb. 9, 1615 5 
he writes thus to James — " My lord chancellor's sickness falleth 
Out duro tempore. I have always known him a wise man, and 
of just elevation for monarchy ; but your Majesty's service must 
not be mortal. And if you lose him, as your iMajesty hath now 
of late purchased many hearts by depressing the wicked ; so 
God doth minister unto you a counterpart to do the like, by 
jaising the honest ! Having procured the chancellor's recom» 
mendation, as the fittest per on to succeed him ; lord B. observes 
in a letter to the king, dated February 12, 1615, " Your wor- 
thy chancellor (Egerton), I fear, goeth his last day." He then 
makes a direct tender of himself, as his successor : offering to 
give up his place of Attorney General, worth 6000I. a year, and 
las place in the Star Chamber, worth I600I, a y«ar. 



MEMOIRS OF LORD BACON. xvii 

I was glad to see that the King's choice was so gene- 
rally approved/' Sir Francis Bacon made an admi- 
rable address, on taking his seat in Chancery. 

Lord Coke had not remained an indifferent spec- 
tator of these transactions. Anxious, by regaining, 
the favour of the court, to rival, if not impede his 
antagonist, he now eagerly embraced an alliance with 
Sir John Villiers, brother of Buckingham, who for- 
merly had sued for the daughter of lord Coke, and 
been disdainfully repulsed. His lordship at length 
perceived the broad road to distinction, which he 
sought in a manner that must have been sufficiently 
mortifying to his high and contumacious temper, 
and with an assiduity that could not have been ex- 
ceeded by the veriest dependant on power. Bacon, 
who had irritated James by -his patriotic though 
respectful opposition to the match agitated between 
the English and Spanish courts, angered the favour- 
ite also by his remonstrances on this between the 
families of Coke and -Villiers. Apologizing to Buck- 
ingham, " I did ever foresee/' he observes, " that 
this alliance would go near to lose me your lordship^ 
I hold so dear ; and that was the only respect parti- 
cular to myself that moved me to be as I was, till I 
heard from you. But I will rely upon your con- 
stancy, arid my own deserving, and the firm tie we 
have in respect of the King's service." Whatever 
reflections may occur on the meanness of intrigue, 
and the instability of human prosperity, these con- 
cessions appear to have satisfied the parties to whom 
they were directed ; for on the 4th of January, 
1618, he was declared chancellor.* On the 11th of 

Jul/ 

* To the Earl of -Buckingham. 

On being declared Lord Keeper of the Great Seal, March 7th, 

1616-17. 

My dearest Lord, 

It is both in cares and kindness, that small ones float up to 

*hc tongue, and great ones sink down into the heart in silence. 

Therefore 



xviii MEMOIRS OF LORD BACON. 

July following, he was created Baron of Vernlam ; 
as the preamble declares, in consideration of the 
eminent services which he had rendered the state. 
While chancellor he procured York House, in the 

Strand, 



Therefore I could speak little to your lordship to day, neither 
bad I fit time : but I must profess thus much, that in this day's 
wcik you art the truest and perfectest mirror and example of 
firm and generous friendship tnat ever was in court. And I 
shall count every day lost, wherein I shall not either study your 
well doing in thought, or do your name honour in speech, or 
perform you service indeed. Good, my lord, account and ac- 
cept me 

Your most bounden 
And devoted friend and servant of all men living, 

Fr. Bacon, C. S, 

How honourably and sincerely lord Bacon had studied the 
wr 1 a:: of the duke of Buckingham may be seen from the fol- 
io in letter, which he wrote 10 him on sending him his pa- 
te tj aigust 12, 1616, and which may be considered as a com- 

penufum of the advice which he had uniformly given him. . 

*' 1 aid not see but you may think your private tortunes esta- 
blished : and therefore it is now time that you should refer 
your actions chiefly to the good of your sovereign and your 
country. It is the life of an ox or beast always to eat, and ne- 
ver to exercise ; but men are born (especially christian men) not 
to cram in their fortunes, but to exercise their virtues, &c. 
And in this dedication of yourself to the public, I recommend 
unto you, principally; that which I think -vas never done since, 
I was born ; and which not done, hath bred almost a wilder- 
ness and solitude in the king's service : which is, that you coun- 
tenance, and encourage, and advance able and virtuous men, 
in ail kinds, degrees and professions. For in the time of some 
late great c unsell rs, when they bear sway, able men weie by 
design and of purpose suppressed ; and though now choice 
goeth better both in church and commonwealth, yet money, 
and turn-s rving, and cunning canvasses, and importunity 
prevail too much In places of moment, rather make able and 
honest men yours, than advance those that are otherwise be- 
cause they are yours. As for cunning and corrupt men, you must, 
I know, sometimes use them ; but keep them at a distance, 
and let it appear that you make use of them, rather than that 
they lead you. Above all, depend wholly next to God, upon 

th* 



MEMOIRS OF LORD BACON. xix 

Strand, for his residence ; he was attached to it as 
the place of his nativity, and afterwards quitted it, 
in his misfortunes, with evident regret. Here 
he celebrated his birth day, with great magnifi- 
cence, m l6'20, when he completed his 60t% year. 

in the October of l620 his Lordship presented to 
the King the " Novum Organum," or second part 
of bis Grand Instauration of the Sciences, in which 
after enumerating defects, he exhibits a new lo^ic for 
the better conduct of the understanding. It is how- 
ever singular, that he whoso much deprecated syllo- 
gism, should continually have adopted the syllogistic 
form of composition. The " Novum Organuirr" is 
distinguished as being twelve times re-writ ten ; it's 
auchor making it a practice to revise and correct it 
once a year, during twelve years ; thus exceeding 
even the injunction of the poet. 

Dissat is taction had been so plainly expressed 
against the proceedings of Buckingham, that it was 
deemed prudent to exercise every precaution in con- 
vening the representatives of the country. Lord 
Vorulam, from his experience, his talents, autl 
his influence, was earnestly looked up to )jy the 
court, at whose desire he was much concerned in 
the assembling of the parliament which met in 
1620-] ; on the 27 th of Januar-, in which vear he 
had been raised to the dignity of Viscount Saint Al- 
ton's in the county of llertioid, with a pension from 
the customs. His enemies, however, had not been 
inactive; much odium had been attached to him for 

his 



the king ; and be ruled, as hitherto you have been, by his in- 
structions : for that's best tor yourself. For the king's care and 
thoughts concerning you, are according to the thoughts of a 
great king ; whereas your thoughts concerning yourself are, and 
ought to be, according to the rhojgnts of a modest man. But 
let me not weary you. The sum is, that you think goodness 
the best part of greatness ; and that you remember whence 
your rising comes, and make return accordingly." 



xx MEMOIRS OF LORD BACON. 

his docility towards the Favourite ; though his cor- 
respondence demonstrates that he was far from being 
so practicable as was then believed. Going early 
into the discussion of grievances, circumstances were 
unfortunately discovered, by the house, tending to 
impeach the chancellor's integrity. This enquiry 
commenced on the 12th of March, \62l ; on the 
19th accusations of corruption were exhibited against 
his Lordship, when a letter from him was presented 
to the peers b} T the Duke of Buckingham ; other 
complaints Jpemg preferred on March 21, another 
letter, throwing himself on the generosity and feel- 
ings of nobility, was delivered from his Lordship by 
the Prince of Wales, afterwards Charles i. on the 
24th of April: and in the beginning, of May; notr 
withstanding every measure us§d to abate the vio- 
lence of proceeding, he received his bitter sentence 
from that very parliament to whose formation he 
had largely contributed.* James is reported to have 
shed tears, on learning the chancellor's disgrace ; 
who appears in some measure to have been the scapes- 
goat of Buckingham: nor does it seem to have been 
jn the King's power, circumstances considered, to 
have afforded him protection, without rekindling the 

public 



* Upon the charges brought against him in parliament, lord 
Bacon addressed a letter to the lords dated Mar. 19th, 1621,. 
praying their justice. On the 24th of April, his lordship sent 
in his submission to the peers, dated April 22 ; which was noti- 
fied to the house by the Prince of Wales ; this being not deemed 
full enough, another, entitled a humble con ession and sub- 
mission of me the lord chancellor, was received on 29th of 
April. On the 3d of May, the chancellor declining to at- 
tend, on account of sickness, the peers proceeded to the fol- 
lowing judgment. — " That the Lord Viscount St. Alban, 
Lord Chducehor of England, shall undergo a fine and ransom 
of 40,0001. that he shall be imprisoned in the Tower during the 
King's pleasuie: that he shall for ever be uncapable of any 
efftce, place, or employment in the state or common- wealth : 

that 



MEMOIRS OF LORD BACON. xxi 

public jealousy. It was not the time for judgment 
to be stayed, when his arm was raised, and the peo- 
ple were calling aloud for its operations. His lord- 
ship had indeed the misfortune to feel the full weight 
of that resentment which ought to have been divided 
among many. There is ample reason to confide in 
the truth of the chancellor's statement, — that he 
had accepted money for the expediting only, never 
for the perversion of justice ; since not one of his 
decrees were at any time reversed !-* 

What 



that he. shall never sit in parliament, nor come within the verge 
of the court." The severity of this judgment was thought ne- 
cessary to appease the irritation of the lower house against the 
court, though, no doubt, it was in a great meas: re procured 
by the intrigues of the chancellor's enemies, many of whom 
were then in power : it was excused, by those who had voted for 
it, on the ground that they had left him in good hands, meaning 
those of the king, who could at any time mitigate or even re- 
deem the sentence, while public justice was fully satisfied in the 
punishment of so great a man. 

* The following reflections on his adversity will be found un-" 
commonly interesting. It will be seen in what manner a great 
mind, instead of bending before the moral tempest, continued 
high and erect. They are consolations indeed worthy of reli- 
gion and philosophy. 

" It is a good sound conclusion, that if our betters have sus- 
tained the like events, we have the less cause to be grieved. In 
this kind of consolation I have not been wanting to myself: 
though, as a christian, I have tasted (through God's great good- 
ness) of higher remedies. Having, therefore, through the va- 
riety of my reading, set before me many examples both of 
ancient and latter times; my thoughts, I confess, have chiefly 
stayed upon three particulars, as the most eminent and the most 
resembling. All three, persons that had held chief place of 
authority in their countries ; all three ruined, not by war, or by 
any other disaster, but by justice and sentence, as delinquents 
aud criminals : all three famous writers, insomuch as the 
remembrance of their calamity is now, as to posterity, but as 
a little picture of night work, remaining amongst the fair and 
excellent tables of their acts and works : and all three (if that 
were any thing to the matter) fit examples to quench any man's 

ambition 



xxii MEMOIRS OF LORD BACON. 

What could not prudently be attempted at oner, 
was gradualH and safely effected. First, his Lord- 
ship was released from imprisonment ; then, his fine 
was remitted ; afterwards, October 12th, a warrant 
was signed For his pardon ; and, lastly, he was per- 
mitted to return within the verge of the court. By 
March, 1622, he so far recovered from the immediate 
effects of his situation, as to publish his " History 
of Henry VII." which he dedicated to the Prince of 
Wales. 

Much 



ambition of rising; again ; for that they were every one restored 
with great glory, but to their farther ruin and destruction, end- 
ing in a violent death. Trie men were Demosthenes, Cicero, 
and Seneca; persons that 1 durst not claim affinity with, except 
the similitude of our fortunes had contracted it. When I had 
cast mine eyes upon these examples, 1 was carried on farthet to 
observe how they did bear their fortunes ; and, principally, 
how they did employ their time, being banished, and disabled 
for public business ; to the end, that 1 might learn by them, 
and that they might be as well my counsellors as my comfort- 
e/s. Whereupon I happened to note how diversely their for- 
tunes wrought upon them ; especially in that point at which I 
did most aim, which w>s tbe employing of their times and pens. 
In Cice;o, I saw that, during his banishment (which was almo-t 
two years;, he was so softened and dejected, as he v,Vote nothing 
but a few womanish epistles And yet, in mine opinion he had 
least reason of the three to be discouraged : for that, althoug i it 
was judged, andjudged by the highest kind of judgment, in form 
of a statute or law, that he should be banished, and his whole 
estate confiscated and seized, and his houses pilled down, and 
that it should be highly penal for any man to propound a repeal; 
yet his case, even then, had nu gieat blot of : ignominy, for it was 
thought but a tempest of popularity which overthrew him. De- 
mosthenes contrariwise, though his case was foul, being con- 
demned tor bsibery (and nor simple bribery, but bribery in the 
nature of treason and disloyal ivj, yet nevertheless took so little 
knowledge of his fortune, as duiing his banishment be did much 
busy himself and intermeddle wi h matters of state; and took 
upon to counsel the state (as if he had been still at the heimj by 
letters, as appears by some epi>tles of his which are extant. Sene- 
ca, indeed, who was condemned for many corruptions and ci irnes, 

and 



MEMOIRS OF LORD EACON. xxiii 

Much has been urged on the subject of his Lord- 
ship's poverty, complaints of which abound in the 
letters written by him during his humiliation. He 
However, could not rightly be thought poor who had 
an income of 250OL a year. But, with diminished 
means, Loid Baton could not be brought to abate 
any thing of his accustomed state : he still lived in 
great splendour ; while his affairs, as they were per- 
plexed, might alarm him with the apprehension of 
dying insolvent. His chief difficulty must have con-. 
sisted in being unable to procure the payment of 
monies advanced to him by the crown; but in this 
he was relieved on Buckingham's return from Spam, 
who effectual!) exerted himself in the business, and 
to whom the credit of a warm and faithful friend is 
unquestionably due* 

The 



and banished into a solitary island, kept a mean ; and though 
his pen did not freeze, yet he abstained from intruding into mat- 
ters of business : but spent his time in writing books of excel- 
lent argument and use tor all ages ; though he might have made 
better choice sometimes, of his dedications. 

These examples confirmed me much in a resolution (where- 
un?o I was otherwise inclined) to spend my time wholly in writ- 
ing ; and to put forth that poor talent, or half-talent, or what 
it is, that God hath given me, not, as heretofore, to particular 
exchanges, but to banks, or mounts of perpetuity, which wnll 
not break, (l) — Introduction to the Discourse on a Holy lVar % 
written in 162-2. 

* u the Lord Treasurer Marlborough. 
My Lord, 

I humbly entreat your Lordship, and (if I may use the word) 
advise you to make me a better answer. Your Lordship is inter- 
ested in honour, in the opinion of all them who hear ho.v I am 
dealt with : if your Lordship malice me for such a cause, surely 
it was one of thejustest businesses th^t ever was in Chancery. — 
I will vouch it ; and how deeply 1 was tempted therein, your 
Lordship knows best. Your Lordship may do well, in this great 
age Oi yours, to think of your grave, as I do of mine ; and to 

(1) T he Reader will perceive how seriously this thought is taken up, in 
Lord Paeon's Pr#y«r. ' _ 

beware 



xxiv MEMOIRS OF LORD BACON. 

The pardon of his faithful servant and chancellor 
was among the last acts performed by king James, 
who died shortly after. Lord Bacon was summoned 
to the first parliament of Charles I. but infirmities 
prevented his taking any share in the representation. 
It was while labouring under this indisposition, that 
he received a visit from the marquis D'Eliiat, who 
had come over with the princess Henrietta .Maria, 
wife of Charles 1. — " You resemble," said the 
minister, finding him in bed with the curtains drawn, 
u the angels: we hear those beings continually talked 
of, we believe them superior to mankind, and we 
never have the consolation to see them." — " U the 
charity of others," replied Lord Bacon, "compare 
me to an angel, my own infirmities tell me 1 am a 
man !" 

Study, anxiety and business had secretly under- 
mined his health, and .impaired his spirits. The 
severe winter succeeding the infectious summer of 
1625, had also affected him much : yet he revived 
with the spring of l6 l 26, till he relapsed while try- 
ing some favourite experiments ; and, after resting 
about a week at the Earl of Arundel's house in 

Ilighgate, 



beware of hardness of heart. And as for fair words, it is a 
wind by which neither your Lordship, nor any man else, can 
sail long, Howsoever, I am the man who will give all due re- 
spects and reverence to your great place, &c. 

This letter appears to have been written in December, 1624, 
and as a remonstrance on the difficulties which Lord Ba on ex- 
perienced in procuring the payment of a warrant ;hat had been 
issued to him, on land, from the Chancery, at the instance of 
the Duke of Buckingham. Even this was far from being ' j qual 
to his Lordship's just expectations. " His Majesty," says the 
Duke of .Buckingham, in the letter which conveys the grant, 
(i is but tor the present, he says, able to yield unto the three 
years' advance ; which if you please to accept, you aie not 
hereafter the farther off from obtaining some better testimony of 
his favour, worthier both of him and you, though it can never 
be aasw^raUle to what my hea* t wishes you." 



MEMOIRS OF LORD BACON. xxv 

ftigligafe, he died there on Raster Day, April 9ih, 
l6*26, in his 66th year.* He was interred privately 
in the chapel of S'nnt Michael's Church, near Saint 
Alban's, within the precincts of Old Veiulam. The 
spot that contained his remains was obscure and 
undistinguished, till the gratitude of Sir Thomas 
Meautys raised a monument to his remembrance. f 

In person, Lord Bacon is described to have been 
of the middling stature ; his forehead spacious and 
open, but from the cast of his disposition and in- 
tenseness of mental application, early impressed 
with the characters of age ; his eyes lively and pene- 
trating ; and his whole appearance generally pleasing. 
lie had the air of a good man, and soon acquired, 

with 



* He had been trying experiments touching the conservation 
and induration of bodies, and was proceeding from York House 
to Saint Alban's, when he was so suddenly struck in the sto- 
mach, as to be compelled to stop at Highgate. — * e As for the 
experiment itself," says his Lordship, in the last letter he wrote, 
to the Earl of Arundel, " it succeeded excellently well ; but in, 
the journey hither I was taken with such a fit of casting, as I 
knew not whether it were the stone, or some surfeit, or cold, 
or indeed a touch of them all three. But when I came to your 
Lordship's house, I was not able to go back ; and therefore was 
forced to take up my lodging here, where your housekeeper is 
very careful and diligent about me: which, I assure myself, 
your Lordship will not only pardon towards him, but think 
the bet'er of him for it. For indeed your Lordship's house was 
happy to me ; and I kiss your noble hands, for the welcome 
which I am sure you give me to it. — I know how unfit it is for 
me to write to your Lordship with any other hand than my own ; 
but, by my troth, my fingers are so disjointed with this fit of 
sickness, that I cannot steadily hold my pen." He sickened 
with a fever, attended with a defluxion on his breast, and, af- 
ter a week's illness, expired. 

•f* Sir Thomas Meautys, who was not only his secretary and 
most faithful servant, but his cousin and heir, and had likewise 
married his grand neice, erected an elegant tomb of white marble 
to Lord Bacon's memory, in the chancel of the church. His lord- 
ship is represented sitting in a chair, in his usual contemplative 

posture 



xxvi MEMOIRS OF LORD BACON. 

with those who knew him, the estimation due to a 
great iman, Mis conversation was various, always 
adapted to times and persons, and distinguished for 
facility and propriety. '1 hese excellencies accom- 
panied him into public, wheie the natural dignity of 
his aspect, and the gracefulness of his elocution, 
irresistably commanded the attention and sympathies 
of his hearers. One of those extraordinary beings 
who aie alike gifted with the eloquence of the pen 
and of the tongue, whether he applied his powers to 
private entertainment, or the instruction and per- 
suasion of society, he could not fail to obtain an un- 
common portion of admiration and esteem. 

Deficient in none of the qualifications necessary 
to a statesman, and possessing many of them emi- 
nently, we see him ably tilling, during a series of 
years, important situations in his country. That 
such a mind should be compelled to drudge through 
the usual track towards preferment, may occasion 

regret 



ture, one hand supporting his head, and the other hanging over 
the arm of the chair. Underneath is a latin inscription writtea 
by the celebrated Sir Henry Wotton, of which the following is 
a translation : — 

FRANCIS BACON, 

Baron of Verulam, Viscount St. Alban's ; 

Or by more conspicuous titles, 

Of Sciences the Light, of Eloquence the Law, 

Sat Thus. 

Who after all Natural Wisdom, 

And Secrets of Civil Life he had unfolded, 

Nature's Law fulfilled, 

Let compounds be dissolved ; 

In the Year of x>m Lord, M.DC.XXVL 

Of his Age, LXVI. 

Of such a Man, 

That the Memory might Temain, 

Thomas Meautys, 

Living his Attendant, 

Dead his Admirer, 
Placed this Monument, 



MEMOIRS OF LORD BACON. xxvii 

regret, but ought not to excite surprise. Superior 
acquisitions, if u'n facilitated by local influence and 
local advantages, are the result either of desert or 
fortune, or a felicitous combination or both. It must 
not however be concealed, that in his anxiety as a 
courtier, Bacon sometimes forgot his independence 
as a man ; that his loyalty occasionally bordered on 
idolatry. But tins conduct was no' wit!; out its vir- 
tues. . It gave him an ascendancy with the sovereign, 
which often enabled him to present advice that would 
have been rejected from any other, and to obtain a 
favourable audience. Nothing short of consum- 
mate political discretion could have acquired what 
he long enjoyed, the reputation of keeping up a 
good understanding both with the parliament and 
the court. 

He had made dec p observations on human nature; 
but it may be doubted, whether this knowledge con- 
tributed to bis interests. Like most who have per- 
plexed themselves with investigations of this descrip- 
tion, he often imagined more cunning than actually 
existed, and was not unfn quently employed in com- 
batting the phantoms of his own creation. It is the 
error of men long accustomed to the machinations of 
the world, to believe that all is insincerity, vexation 
and vanity, and generally to gather the bitter fruits 
of their belief. Lord Bacon thought dissimulation 
in some cases so indipensible, and even justifiable, 
that he carried it to an extent highly injurious to 
himself. There is reason for concluding that his ex- 
treme love of letters was in a great degree affected, 
in order to cover his ambition as a politician, by 
inducing an opinion of his real indifference to public 
employment: yet his enemies successfully retorted, 
on this very ground, representing him as a man of 
learning rather than business, and therefore unfitted 
for those situations to which he secretly aspired. 

Contem- 



Xjtviii MEMOIRS OF LORD BACON. 

Contemplated as a philosopher, his imperfections 
immediately disappear, or are lost in the lustre of 
his reputation. What Pope has written of the im- 
mortal Newton, may with justice be asserted here — 

(( Nature, and Nature's laws lay hid in night: 
" God said, let Bacon be! and all was light V 

But it is not only with reference to philosophy, 
that we are to consider his Lordship's character. 
* I am in good hope," he observes, u that when 
Sir Edward Coke's Reports, and my Rules and Deci- 
sions shall come to posterity ; there will be (what- 
soever is now thought) question, who was the greater 
Lawyer?" Intimately conversant with history, the 
institutions of society, and the springs of human 
conduct, he. has evinced, in his History of Henry 
VII. how truly he was qualified to delineate the views 
and transactions of mankind. With equal ability 
he sustained the offices of the essayist, the moralist, 
and the divine. Whether, indeed, his Lordship be 
contemplated as a statesman, a philosopher, an his- 
torian, a lawyer, or a theologian, he is eminently 
entitled to universal respect and admiration. 

His Lady, by whom he had no children, and with 
whom he enjoyed no felicity, survived him upward* 
of twenty years. 



VERULAMIANA. 



MEN, MANNERS, AND LITERATURE. 



PART. I. 



VERULAMIANA. 



ADVERSITY. 

JL^I OT only knowledge, but also eveiy other 
gift (which we call the gifts of fortune) have 
power to puff up earth ; afflictions only level 
these mole-hills of pride, plough the heart, and 
make it fit for wisdom to sow her seed, and foi» 
grace to bring forth her encrease. Happy is' 
that man therefore, both in regard of heavenly 
and earthly wisdom, who is thus wounded to be 
cured; thus broken, to be made strait; thus 
made acquainted with his own imperfections, 
that he may be perfected ! 

God, if we belong to him, takes us in hand; 

and because he seeth that we have unbridled 

stomachs, therefore he sends outward crosses, 

which, while they cause us to mourn, do com- 

B 2 fort 



4 VERULAMlANA. 

fort us, being assured testimonies of his love 
that sends them. To humble ourselves there- 
fore before God, is the part of a christian : but 
for the world, and our enemies, the counsel of 
the poet is apt — Tu ne cede malts, sed contra 
audtntior ito. 

This is certain, the mind that is most prone 
to be puffed up with prosperity, is most weak 
and apt to be dejected with the least puff of 
adversity. 



ADVERSITY AND PROSPERITY. 

Certainly if miracles be the command 
over nature, they appear most in adversity. It 
is true greatness, to have in one the frailty of a 
man, and the security of a God. — Vtre magnum, 
habere fragilitatem hominis, securitatem Dei. 
But to speak in a mean : the virtue of prosperity 
is temperance; the virtue of adversity is forti- 
tude, which in morals is the more heroical 
virtue. Prosperity is the blessing of the Old 
Testament; adversity is the blessing of the New, 
which carrieth the greater benediction, and the 

clearer 



VERULAMIANA. 5 

clearer revelation of God's favour* Prosperity is 
not without many fears and distastes; and adver- 
sity is not without comforts and hopes. Cer- 
tainly virtue is like precious odours, most frag- 
rant when they are incensed, or crushed ; for 
prosperity doth best discover vice, but adver- 
sity doth best discover virtue. 



ADVICE. 



The greatest trust between man and: man is 
the trust of giving counsel. 

Things will have their first, or second agi- 
tation ; if they be not tossed upon the arguments 
of counsel, they will be tossed upon the waves 
#f fortune; and be full of inconstancy, doing 
and undoing, like the reeling of a drunken 
man. 

Whosoever is not wiser upon advice than 
upon the sudden, the same man is no wiser at 
fifty years old than he was at thirty, 

B 3 ABETTING, 



VEHULAMIANA. 



ABETTING. 



Allow there be a conspiracy to murder a 
man as he journeys by the way; and it be one 
man's part to draw him forth to that journey by 
invitation, or by colour of some business; and 
another takes upon him to dissuade some friend 
of his whom he had a purpose to take in his 
company, that he be not too strong to make his 
defence ; and another hath the part to go along 
with him, and to hold him in talk till the first 
blow be given : all these are abettors to this 
murder, though none of them give the blow, 
nor assist to give it. He is not the hunter 
alone, who let slips the dog upon the deer ; but 
he that lodges the deer, or raises him, or puts 
him out, or h$ who sets a toil that he cannot 
escape. 



ALCHEMY. 



Sukely to alchemy this right is due, that it 
may be compared to the husbandman, whereof 
Espp makes the fable, who,, when he died, told 

his 



VERULAMIANA. 7 

his sons that he had left unto them gold buried 
under ground in his vineyard ; and they digged 
over all the ground, and gold they found none, 
but by reason of their stirring and digging the 
mould about the roots of the vines, they had a 
great vintage the year following : so the search 
and stir to make gold hath brought to light a 
great number of good and fruitful inventions 
and experiments, as well for the disclosing of 
nature, as for the use of man's life. 



ANGER. 



To seek to extinguish anger utterly is but a 
bravery of the stoics. We have better oracles.—- 
Be angry ; but sin not. Let not the sun go down 
upon your anger. 

There is no other way but to meditate and 
ruminate well upon the effects of anger; how it 
troubles man's life. And the best time to do 
this, is to look back upon anger when the fit is 
thoroughly over. Anger is certainly a kind of 
baseness, as appears well in the weakness of 
those in whom it reigns ; children, women, old 
B 4 folks, 



• VERULAMIANA. 

folks, sick folks. No man is angry that feels 
not himself hurt : and therefore tender and de- 
licate persons must needs be oft angry ; they 
have so many things to trouble them, which 
more robust natures have little sense of. There 
be two things whereof you must have special 
caution. The one, of extreme bitterness of 
words ; and that in anger a man reveal no se- 
crets ; for that makes him not fit for society. 
The other that you do not peremptorily break 
off, in any business, in a fit of anger ; but, how- 
soever you shew bitterness, do not act any thing 
that is not revocable. 

The scripture exhorteth us, to possess our souls 
in patience. Whosoever is out of patience, is 
out of possession of his soul. 



i 



ANIMAL FOOD. 



Carnivorous animals cannot be fed with 
Jierbage. Hence (though the will of men has 
a greater influence over their bodies, than in 
other animals) the order of the Folietani, or 
leaf-eaters, is said to have dropped upon finding 

that 



VERULAMIANA. 



that leaves or herbage were not capable of 
nourishing the human body. 



ANNIHILATION. 



There is nothing more certain in nature, 
than that it is impossible for any body to be 
utterly annihilated : as it was the work of the 
omnipotency of God to make somewhat of 
nothing, so it requireth the like omnipotency to 
turn somewhat into nothing. 



ANTIQUITY. 

These times are the antient times, when the 
w r orld is antient ; and not those which we ac- 
count antient, by a computation backward from 
ourselves. 



ANTIENTS AND MODERNS. 

Some are wrapped up in the admiration of 

antiquity, others spend themselves in a fondness 

for novelty 5 and few are so tempered as to hold 

B 5 a mean, 



lo VERULAMIANA. 

a mean, but either quarrel with what was 
justly asserted by the antients, or despise what 
is justly advanced by the moderns. And this 
is highly prejudicial to philosophy, and the 
sciences ; as being rather an affectation for an- 
tiquity, or for novelty, than any true judgment: 
for truth is not to be derived from any felicity of 
times, which is an uncertain thing > but from 
the eternal light of nature and experience. 



APHORISMS. 



The writing in aphorisms hath many excel- 
eat virtues, whereto the writing in method doth 
not approach. First, it trieth the writer, whe- 
ther he be superficial or solid ; for aphorisms, 
except they should be ridiculous, cannot be 
made but of the pith and heart of sciences : for 
discourse of illustration is cut off, recitals of ex- 
amples are cut off, discourse of connexion and 
order is cut off, descriptions of practice are cut 
off; so there remaineth nothing to fill the 
aphorisms but some good quantity of observa- 
tion : and therefore no man can suffice, nor in 
reason will attempt to write aphorisms, but 
he that is sound and grounded, 

AUTHORITY. 



VERULAMIANA. U 



AUTHORITY, 



Authority is best supported by love aftd 
fear intermixed. 



AVIARIES. 



For Aviaries, I like them not, except they 
be of that largeness as they may be turfed, and 
have living plants and bushes set in them; that 
the birds may have more scope and natural 
nestling, and that no foulness appear in the 
floor of the aviary. 



BABLERS. 



As for talkers and futile persons, they are 
commonly vain and credulous withal. For he 
that talketh what he knoweth, will also talk 
what he knoweth not. 



B 6 BEAUTY, 



Ml VERULAMIANA. 



BEAUTY. 



Virtue i\s like a rich stone, best plain set: 
and surely virtue is best in a body that is come* 
Jy, though not of delicate features ; and that 
hath rather dignity of presence, than beauty of 
aspect. That is the best part of beauty, which 
a picture cannot express > no, nor the first sight 
of the life. 

There is no excellent beauty that hath not 
some strangeness in the proportion. A man 
shall see faces, in which, if you examine them 
part by part, you shall never find a good ; and 
yet altogether they do well. 

Beauty is as summer fruits, which are easy to 
corrupt, and cannot last \ and for the most part it 
makes a dissolute Youth, and an Age a little out 
of countenance : but yet certainly, again, if it 
light well, it maketh virtues shine, and vices 
blush. 



BELIEF, 



VEHULAMIANA. is 



BELIEF. 



There be three means to fortify belief. 
The first, is experience ; the second, reason ; 
the third, authority : and that of these which is 
far the most potent, is authority; for belief up- 
on reason or upon experience, will stagger. 



BIOGRAPHY. 



Histories do rather set forth the pomp of 
business, than the true and inward resorts there- 
of. But lives, if they be well written, pro- 
pounding to themselves a person to represent/ 
in whom actions both greater and smaller, 
public and private, have of commixture, must 
of necessity contain a more true, native and 
lively representation v 



ELDER AND YOUNGER BROTHERS. 

Younger Brothers are commonly fortunate; 
but seldom or never, when the Elder are dis- 
inherited. 

BOOKS* 



/ 

VERULAMIANA. 



BOOKS. 

All knowledge is either delivered by teachers, 
or attained by men's proper endeavours ; and 
therefore as the principal part of tradition of 
knowledge concerneth chiefly writing of books', 
so the relative part thereof concerneth reading 
of books; whereunto appertain these considera- 
tions. First, concerning the true correction 
and editing of authors ; wherein, nevertheless, 
rash diligence hath done great prejudice. For 
these critics have often presumed, that that 
which they understood not was falsely set down. 
As the priest, who, where he found it written of 
Saint Paul Danissus est per sportam, mended his 
book, and made it De missus est per pyrtam, be- 
cause sportam was & hard word, and out of his 
reading. Therefore, as it hath been wisely 
noted, the most corrected copies are commonly 
the least correct. 

The second is concerning the exposition and 
explication of authors, which resteth in anno- 
tations and commentaries ; wherein it is over 
usual to blanch the obscure places, aod dis- 
course 



VERULAMIANA. t* 

course upon the plain. The third, is concern- 
ing the times, which in many cases give great 
light to true interpretations. The fourth, is 
concerning some brief censure and judgment of 
the authors ; that men thereby may make 
some election unto themselves/ what books to 
read. And the fifth is concerning the syntax 
and disposition of studies, that men may know 
in what older or pursuit to read. 

Books must follow sciences, and not sciences 
books. 



MULTIPLICITY OF BOOKS. 

The opinion of plenty is among the causes of 
want; and the great quantity of books maketh 
a shew rather of superfluity than lack: which 
surcharge, nevertheless, is not to be remedied by 
making no more books, but by making more 
good books, which, as the serpent of Moses^ 
might devour^e serpents of the enchanters. 



BOLDNESS, 



16 VERULAMfANA, 



BOLDNESS. 



Wonderful is the case of boldness in civil 
business: what first? Boldness. What second 
and third ? — Boldness. And yet boldness is a 
child of ignorance and baseness, far. inferior to 
other parts. But nevertheless it doth fascinate, 
and bind hand and foot, those that are either 
shallow in judgment or weak in courage ; which 
are the greatest part : yea, and prevaileth with 
wise men at weak times. Therefore we see it 
hath done wonders in popular states ; but with 
senates and princes less: and more ever upon 
the first entiance of bold persons into action, 
than soon after ;. for boldness is an ill keeper of 
promise. Surely, as there are mountebanks for 
the natural body, so there are mountebanks for 
the politick body- — men that undertake great 
cures, and perhaps have been lucky in two or 
three experiments, but want the grounds of 
science, and therefore cannot hold out: nay, 
you shall see a bold fellow many times do Ma- 
homet's miracle* Mahomet made the people 
believe that he would call an hill to him, and 

from 



VERULAMIANA. l? 

from the top of it offer up his prayers for the 
observers of his law. The people assembled — 
Mahomet called the hill to come to him, again 
and again, — and when the hill stood still, he 
was never a whit abashed, but said, " If the 
hill will not come to Mahomet, Mahomet will 
go to the hill." So these men, when they have 
promised great matters, and failed most shame- 
fully, yet, if they have the perfection of bold- 
ness, they will but slight it over, and make a 
turn, and no more ado. 

This is well to be weighed, that boldness is 
ever blind, for it seeth not dangers and incon- 
veniencies ; therefore it is ill in counsel, good in 
execution : so that the right use of bold per- , 
sons is that they never command in chief, but 
be seconds, and under the direction of others. 
For in counsel, it is good to see dangers ; and 
in execution not to see them, except they be 
Tery great. 



CELIBACY, 



The perpetuity by generation is common to 
beasts; but memory, merit, and noble works, 

are 



IS VERULAMIfcNA. 

are proper to men : and surely a man shall see 
that the noblest works and foundations have 
proceeded from childless men, who have sought 
to express the images of their minds, where 
those of their bodies have failed ; so the care 
of posterity is most in them that have no 
posterity. 

He that hath wife and children, hath givea 
hostages to fortune ; for they are impediments 
to great enterprises, either of virtue or mischief. 

Some there are, who though they lead a 
single life, yet their thoughts do end with them- 
selves, and account future times impertinences. 
Nay, there are some other, that account wife 
and children but as bills of charges. Some rich 
foolish covetous men take a pride in having no 
children, because they may be thought so much 
the richer. But the most ordinary cause of a 
single-life is liberty ; especially in certain self- 
pleasing and humourous minds, who are so 
sensible of every restraint, that they will go near 
to think their girdles and garters to be bonds 
and shackles. 

Unmarried 



VERULAM1ANA. 19 

Unmarried men are best friends, best masters, 
best servants, but not always best subjects ; for 
they are light to run away, and almost all fu- 
gitives are of that condition. A single-life doth 
well with churchmen ; for charity will hardly 
water the ground, where it must first fill a pool. 
It is indifferent for judges and magistrates : for 
if they be facile and corrupt, you shall have a 
servant five times worse than a wife. For 
soldiers, I find the generals commonly, in their 
hortatives, put men in mind of their wives and 
children : and I think the despising of mar- 
riage, amongst the Turks, maketh the vulgar 
soldiers more base. Certainly, wife and chil- 
dren are a kind of discipline of humanity ; and 
single-men, though they be many times more 
charitable, because their means are less ex- 
hausted, yet, on the other side, they are more 
cruel and hard-hearted, good to make severe 
inquisitors, because their tenderness is not so 
often called upon. 



COMMON-PLACE BOOKS. 



I am not igivjrant of the prejudice imputed 
to the use of common-place books, as causing a 

retardation 



io VERULAMIANA. 

retardation of reading, and some sloth or re- 
laxation of memory. But because it is but a 
counterfeit thing in knowledge, to be forward 
and pregnant, except a man be deep and full, 
I hold the entry of common-places to be a mat- 
ter of great use and essence in studying, as that 
which assureth copiousness of invention, and 
contracteth judgment to a strength. 



CONCUPISCENCE. 



Unlawful lust is like a furnace; if you stop 
the flames altogether, it will quench; but if 
you give them any vent, it will rage. 



conversation. 



It is good in discourse and speech of conver- 
sation, to vary and intermingle speech of the 
present occasion with arguments ; tales with 
reasons; asking of questions with telling of 
opinions ; and jest with earnest : for it is a dull 
thing to tire, and (as we say now) to jade any- 
thing too far. 

He 



VERULAMIANA. *r 

He that questioneth much shall learn much, 
and content much ; but especially if he apply 
his questions to the skill of the persons whom 
he asketh : for he shall give them occasion to 
please themselves in speaking, and himself 
shall continually gather knowledge. 

Discretion of speech is more than eloquence ; 
and to speak agreeably to him with whom we 
deal, is more than to speak in good words, or in 
good order. 



CONTROVERSY. 



As in civil business, if there be a meeting, 
and men fall at words, there is commonly an 
end of the matter for that time, and no proceed- 
ing at all; so in learning, where there is much 
controversy, there is many times little enquiry. 



CONSOLATION. 



Amongst consolations, it is not the least to 
represent to a man's self like examples of cala- 
mity 



** VERULAMIANA. 

mity in others. For examples give a quicker 
impression than arguments ; and, besides, they 
certify us of that which the Scripture also ten- 
dereth for satisfaction — that no new thing has 
happened unto us. This they do the better, by 
how much the examples are liker in circum- 
stances to our own case ; and more especially if 
they fall upon persons that are greater and 
worthier than ourselves. For as it savoureth of 
vanity, to match ourselves highly in our own 
conceit ; so on the other side it is a good sound 
conclusion, that if our betters have sustained the 
like events, we have the less cause to be 
grieved. 



CONTEMPLATION AND ACTION. 

Men must know, that in this theatre of 
man's life, it is reserved only for God and an- 
gels to be lookers on : neither could the ques- 
tion ever have been received in the church, but 
upon this defence, that the monastical life is 
not simply contemplative, but performeth the 
duty either of incessant prayers and supplica* 
tions, which hath been truly esteemed as an of- 
fice 



VERULAMIANA. 2d 

fice In the church ; or else of writing or taking 
instructions for Writing concerning the law of 
God, as Moses did when he abode so long in the 
mount. So we see Enoch, the seventh from 
Adam, who was the first contemplative, and 
walked with God, yet did also endow the church 
with prophesy, which St. Jude citeth. But for 
contemplation which should be finished in it- 
self, without casting beams upon society, as- 
suredly divinity^ knoweth it not. 

This decideth the controversies between Zeno 
and Socrates, who placed felicity in virtue 
simply or attended, the actions and exercises 
whereof d<) chiefly embrace and concern so- 
ciety ; and, on the other side, the Cyrenaics and 
Epicureans, who placed it in pleasure, and 
made virtue to be but as a servant, without 
which pleasure cannot be served and attended : 
And the reformed school of the Epicureans, 
which placed virtue in serenity of mind and 
freedom from perturbation ; as if they would 
have deposed Jupiter again, and restored Sa- 
turn and the first age, when there was no sum- 
mer nor winter, spring nor autumn, but all after 
one air and season : Also Herillus, who placed 

felicity 



$4 VERULAMIANA. 

felicity in extinguishment of the disputes of the 
mind, making no fixed nature of good and evil, 
esteeming things according to the clearness of 
the desires or the reluctatior* : — all which mani- 
festly tend to private repose and contentment, 
and not to point of society. 

It censureth also the philosophy of Epictetus, 
which pre-supposeth that felicity must be placed 
in those things which are in our power, lest we 
be liable to fortune and disturbance; as if it 
were not a thing much more happy to fail in 
good and virtuous ends for the public, than to 
obtain all that we can wish to ourselves in our 
proper fortune. Wherennto the wisdom of 
that heavenly leader hath signed, that a good, 
conscience is a continual feast ; shewing plainly 
that the conscience of good intentions, how- 
soever succeeding, is a more continual joy to na- 
ture than all the provision which can be made 
for security and repose. 

It censureth likewise that abuse of philo- 
sophy (which grew general about the time of 
Epictetus) in converting it into an occupation 
or profession, —as if the purpose had been not 

to 



VERULAMIANA. 25 

to resist and extinguish perturbations, but to 
fly and avoid the causes of them, and to shape 
a particular kind and course of life to that end ; 
introducing such an health of mind, as was 
that health of body which Aristotle noteth in 
Herodicus, who did nothing all liis life long 
but intend his health : whereas, if men refer 
themselves to duties of society, as that health 
of body is best which is ablest to endure all 
alterations and extremities, so likewise that 
health of mind is most proper which can go 
through the greatest temptations and pertur- 
bations. So as Diogenes's opinion is to be ac- 
cepted ; who commended not them which ab- 
stained, but them which sustained, and could 
refrain their mind in precipitio, and could give 
unto the mind the shortest stop or turn. 

Lastly, it censureth the tenderness and want 
of application in some of the most antient and 
reverend philosophers, and philosophical men, 
who retired too easily from civil business, for 
avoiding of indignities and perturbations : 
whereas the resolution of men truly moral 
ought to be such as Gonsalvo said the honour 
of a soldier should be, etala crassiore; and 
C not 



26 VERULAMIANA. 

not so fine, as that every thing should catch in 
it and endanger it. 

In life there is no man's spirit so soft, hut 
that lie esteemeth the effecting of somewhat he 
hath fixed in his desire, more than sensuality* 
Which priority of the active good is much 
upheld by the consideration of our state to be 
mortal and exposed to fortune; which maketli 
us desire to have somewhat secured and ex* 
empted from time, which are only our deeds 
and works. The pre-eminence likewise of this 
active good is upheld by the affection which 
is natural in man towards variety and proceed- 
ing, which in the pleasures of the sense, which 
is the principal part of passive good, can have 
no great latitude. But in enterprises^ pursuits 
and purposes of life there is much variety, 
whereof men are sensible with pleasure in their 
inceptions, progressions, recoils, leintegrations, 
approaches and attainings to their ends. So as 
it was well said, Vita sine proposito languida et 
vaga est. Yet,' that gigantic state of mind 
which possesseth the troublers of the world, 
who would have all men happy or unhappy, as 
they are their friends or enemies, and would 

give 



VERULAMIANA. 17 

give form to the world according to their own 
humours — which is the true theomacy — pre- 
tendeth and aspireth to active good, though it 
recedeth farthest from the good of society, 
which we have determined to be the greater. 
In man, the approach or assumption to divine 
or angelical nature is the perfection of his form; 
the error or false imitation of which good, is, 
that which is the tempest of human life. 



CONSENT OR AGREEMENT, 

Of all characteristics, that is the worst which 
men take from consent, in matters of the under- 
standing ; except such as concern religion and 
politics, which properly go by voices. 



CREDIBILITY OF SYSTEM. 

The harmony of a science, supporting each 
part the other, is and ought to be the true and 
brief confutation and suppression of all the 
smaller sort of objections. 



Cf 



CUSTOM 



2S VEUULAMIANA. 



CUSTOM AND EDUCATION. 

The thoughts of men are much according to 
their inclination ; their discourse and speeches, 
according to their learning and infused opini- 
ons ; but their deeds are after as they have been 
accustomed. Therefore since custom is the 
principal magistrate of man's life, let men by 
all means endeavour to obtain good customs. 
Certainly, custom is most perfect when it begin- 
neth in young years : this we call education, 
which is, in effect, but an early custom. 



CUNNING OR SELF-POLICY. 

It is one thing to understand persons, and 
another thing to understand matters : for many 
are perfect in mens' humours, that are not 
greatly capable of the real part of business. 

It is a point of cunning, to wait upon him 
with whom you speak with your eye ; for there 
be many wise men that have secret hearts and 
transparent countenances : yet this should be 
done with a demure abasing of your eye some- 
times. 1 Another 



VERULAMIANA. 29 

Another is, that when you have any thing to 
obtain of present dispatch, you entertain and 
amuse the party with whom you deal with some 
other discourse ; that he be not too much awake 
to make objections. The like surprise may be 
made by moving the thing when the patty is in 
haste, and cannot stay to consider advisedly of 
vhat is moved. 

If a man would cross a business, that Le 
doubts some other would handsomely and effec- 
tually move; let him pretend to wish it well, 
and move it himself in such sort as may foil it. 

The breaking off in the midst of what one 
was about to say, as if he took himself up,- 
breeds a greater appetite in him with whom you 
confer, to know more. And because it works 
better when any thing seemeth to be gotten 
from you by question, than if you offer it of 
yourself, you may lay a bait for a question, by 
shewing another visage and countenance thau 
you are wont. 

In things that are tender and unpleasing, it 
is good to break the ice by some whose words 

are 



3*> VERULAMIANA. 

are of less weight, and to reserve the mor<* 
weighty voice to come in as by chance. 

In things that a man would not be seen in 
himself, it is a point of canning to borrow the 
name of the world ; as to say, u The world 
says/' or, " There is a speech abroad ." 

I knew one, who, when he wrote a letter, 
would put that which was most material in the 
postscript, as if it had been a bye-matter. I 
knew another who would pass over that which 
he intended most ; and go forth, and come back 
again, and speak of it as of a thing that he had 
almost forgot. Some procure themselves to be 
surprised at such time, so as it is likely that the 
party they work upon will suddenly come upon 
them. 

It is a point of cunning to let fall those 
words in a man's own name, which he would 
have another man learn and use, anil thereupon 
take advantage. 

It is a way that some men have, to glance 
and dart at others by justifying themselves by 
negatives ; as to say, " This / do not." 

Some 



VEKULAMIANA 31 

Some have in readiness so; many tales and 
stories, as there is nothing they would insinuate 
but they can wrap it into- a tale. It is a good 
point of cunning tor a man to shape the answer 
he would hav£, in his own words and propo- 
sitions. It is strange how long some men will 
he in wait to speak somewhat they desire to 
say; and how far about they will fetch, and 
how many matters they will beat over to come 
near it : it is a thing of great patience, bat yet 
of much use. 

A sudden bold, and unexpected question, 
doth many times surprise a man, and lay him 
open. Like to him, who having changed his 
name, and walking in St. Paul's, another sud- 
denly came behind him and called him by his 
true name A whereat straitwav he looked back. 
But these small wares and petty points of cun- 
ning are infinite, and it were a good deed to 
make a list of them: for nothing doth more 
hurt in a state, than that cunning men pass for 
wise. 

It is generally better to deal by speech than 
"by letter ; and by the mediation of a third, than 

C 4 by 



3% VERULAMiANA. 

by a man's self. Letters are good, when a man 
would draw an answer by letter back again ; or 
where it may be clanger to be interrupted, or 
heard by pieces 5 or when it may serve for a 
man's justification, afterwards to produce his 
own letter. To deal in person is good, when a 
man's face breedeth regard, as commonly with 
inferiors ; or in tender cases, where a man's eye 
upon the countenance of him to whom he speak- 
eth, may give him a direction how far to go : 
and, generally, where a man will reserve to 
himself liberty either to disavow or to expound. 
In dealing with cunning persons, we must ever 
consider their ends to interpret their speeches ; 
and it is good to say little to them, and that 
which they least look for. 



DANCING. 



Dancing to song is a thing of great state and 

pleasure. — I understand it, that the song be in 

quire, placed aloft, and accompanied with some 

broken music, and the ditty fitted to the device. 

Several quires placed one over against another, 

and taking the voice by catches, anthem-wise, 

give great pleasure. 

The 



VERULAMIANA. ** 

The colours that shew best by candle-light, 
are white, carnation, and a kind of sea-water 
green : and ouches or spangs, as they are of no 
great cost, so they are of most glory. Some 
sweet odours, suddenly coming forth without 
any drops falling, are in such company (as there 
is steam and heat) things of great pleasure and 
refreshment. 



DEFORMITIES. 



Deformed persons are commonly even with 
nature ; for as nature hath done ill by them, so 
do they by nature ; being for the most part, as 
the Scripture saith, void of natural affection, — 
and so they have their revenge of nature. Cer- 
tainly there is a consent between the body and 
the mind ; and where nature erreth in the one, 
she ventureth in the other. 

Whosoever hath any thing fixed in his persoYi 
that doth induce contempt, hath also a perpe- 
tual spur in himself to rescue and deliver him- 
self from scorn ; and therefore all deformed 
persons are extreme bold. Also it stirreth in 
them industry, and especially of this kind — 
C 5 to 



84 VERULAMIANA. 

to watch and observe the failings of others,* 
that they may have somewhat to repay. Again> 
in their superiors it qnencheth jealousy towards 
them, .as persons that they think they may at 
pleasure despise \ and it layeth their compe- 
titors and emulators asleep, as never believing 
they should be in possibility of advancement, 
till they see them in possession. So that, in a 
great wit, deformity is an advantage towards 



DELAYS. 



There is surely no greater wisdom, than well 
to time the beginnings and outsets of things. 
Dangers are no more light, if they once seem 
light: and more dangers have deceived men, 
than forced them. Nay, it were better to meet 
some dangers half way,, though they come no- 
thing near, than to keep too long a watch upon 
their approaches ; for if a man watch too long, 
it is odds but he will fall asleep. On the other 
side, to be deceived by too long shadows (as 
some have been when the moon was low, and 
shone on their enemy's back) and so to shoot 
off before the time ; or to teach dangers to 

come 



VERULAMIANA. 3,5 

come on, by over-early buckling towards them, ; 
is another extreme. 

The helmet of Pluto, which nraketh the poli- 
tic man go invisible, is seaesy in the council, 
and celerity in the execution, for when things 
are once come to the execution there is no secresy 
comparable to celerity ; like the motion of a; 
bullet in the air, which flieih so swift as it out- 
runs the eye. 



DEDICATIONS* 



The modern dedications of books and writ- 
ings, as to patrons, is not to be commended, 
for books, such as are worthy the name of 
books, ought to have no patrons but truth and 
reason. And the antient custom was, to dedir- 
cate thein only to private and equal friends ; or 
to entitle the books with their names \ or if to 
kings and great persons, it was to some such as 
the argument of the book was fit and proper for. 
Net that I can tax or condemn the application 
of learned men to men in fortune. For the an- 
swer was good that Diogenes made to one that 
asked him in mockery, ••' How it came to pass, 
that philosophers were the followers of rich 
C 6 men 



36 VERULAMIANA. 

men, and not rich men of philosophers." He 
answered soberly, and yet sharply — " because 
the one sort knew what they had need of, and 
the other did not." Of the like nature was the 
answer which Aristrippus made, when having a 
petition to Dionysius, and no ear given to him, 
he fell down at his feet; whereupon Dionysius 
staid, and gave him the hearing, and granted 
it : afterwards some person, tender on the be- 
half of philosophy, reproved Aristippus, that 
he could offer the profession of philosophy such 
an indignity as for a private suit to fall at a 
tyrant's feet. But he answered — <€ It was not 
his fault, but the fault of Dionysius, that he 
had his ears in his feet." Neither was it ac- 
counted weakness, but discretion in him that 
would not dispute his best with Adrianus Cesar; 
excusing himself, " That it was reason to 
yield to him who commanded thirty legions." 
These and the like applications, and stooping 
to points of necessity and convenience, are to 
be accounted submissions to the occasion, and 
not to the person* 



BISPATCH. 



VflRULAMlANA. 37 



DISPATCH. 



Affected Dispatch is one of the most dan- 
gerous things to business that can be. It is like 
that which the physicians call predigestion, or 
hasty digestion ; which is sure to fill the body 
full of crudities, and secret seeds of diseases. 
And as in races it is not the large stride or high 
lift, that makes the speed ; so in business, the 
keeping close to the matter, and not taking of 
too much at once procureth dispatch. I knew 
a wise man, who had it for a b} T e-word, when he 
saw men hasten to a conclusion, " Stay a little, 
that we may make an end the sooner. " 

Long and curious speeches are as fit for dis- 
patch, as a robe or mantle with a long train is 
for a race. 

Above all things, order and distribution in 
singling out parts is the life of dispatch. To 
chuse time, is to save time; and an unseason- 
able motion is but beating the air. 



DISPOSITION 



&S VERULAMIANA. 

DISPOSITION OR NATURE. 

Nature is often hidden, sometimes over- 
come, seldom extinguished. Force make th na- 
ture more violent in the return ; doctrine and 
discourse maketh nature less importunate, but 
custom only doth alter and subdue nature. He 
tbatseeketh victory over his nature, let him not 
set himself too great, nor too small tasks ; for 
the first will make him dejected by often failings, 
and the second will make him a small proceeder 
though by often prevailings. Neither is the 
antientrule amiss, to bend Nature, as a wand, to 
a contrary extreme, whereby to set it right ; 
understanding it where the contrary extreme is 
no vice. But let no man trust his victory over 
his nature too far; for nature will lie buried a 
great time, and yet revive upon the occasion or 
temptation. Like as it was with iEsop's dam- 
sel, turned from a cat to a woman: who sat 
very demurely at the board's end, till a mouse 
ran before her. Therefore let a man either 
avoid the occasion altogether, or put himself 
often to it, that he may he little moved by it. 

A man's nature is best perceived in private- 
ness, for. there is no affectation ; in passion, for 

that 



VERULAMIANA. 3$ 

that putteth a man out of his precepts : and in 
a new case or experiment, for there custom 
leaveth him. A man's nature runs either to 
herbs, or weeds : therefore let him seasonably 
water the one, and destroy the other. 



DISSIMULATION. 



Dissimulation is but a faint kind of policy, 
or wisdom ; for it asketh a strong wit, and a 
strong heart, to know when to tell truth, and to 
do it. Therefore it is the weaker sort of politi- 
cians that are the great dissemblers. 

For, if a man have that penetration of judg- 
ment as to discern what things are to be laid 
open, and what to be secreted, and what to Be 
shewed at half-lights ; and to whom and when 
(which, indeed, are arts of state and arts of life, 
as Tacitus well calleth them); to brim, a habit of 
dissimulation is a hindrance and a poorness. But 
if a man cannot obtain to that judgment, then it 
is left to him,, generally, to be close and a dis- 
sembler. 

As in confession the revealing is not for 
worldly use, but for the ease of a man's heart ; 

so 



40 VERULAMIANA. 

so secret men come to knowledge of many 
things in that kind, while men rather discharge 
their minds, than impart their minds. Besides, 
to say truth, nakedness is uncomely, as well in 
mind as body ; and it addeth no small reverence 
to men's manners and actions, if they be not al- 
together open. Therefore set it down that an ha- 
bit of secresy is both politic and moral. 

He that will be secret must be a dissembler in 
some degree. For men are too cunning to suf- 
fer a man to keep an indifferent carriage between 
both, and to be secret without swaying the ba- 
lance on either side. They will so beset a man 
with questions, and -draw him on, and pick it 
out of him, that, without an absurd silence, he 
must shew an inclination one way ; or if he do 
not, they will gather as much by his silence as 
by his speech. As for equivocations, or oracu- 
lous speeches, they cannot hold out long. So 
that no man can be secret, except he give him- 
self a little scope of dissimulation ;. which is, as 
it were, but the skirts or train of secresy. 

The best composition and temperature is, to 
have openness in fame and opinion ; secresy in 

habit ; 



VERULAM1ANA. 



habit ; dissimulation in seasonable use ; and a 
power to feign, if there be no remedy. 



JDREAMS AND OMENS. 

I would have it thoroughly enquired, whe- 
ther there beany secret passages of sympathy 
between persons of near blood ; as, parents, 
children, brothers, sisters, nurse-children, hus- 
bands, wives ? There be many reports in his- 
tory, that upon the death of persons of such 
nearness, men have had an inward feeling of it. 
I myself remember, that, being in Paris, and 
my father dying in London, I had a dream, 
(which I told to divers English gentlemen) that 
my father's house in the country was plaistered 
all over with black mortar. Next to those that 
are near in bloody there may be the like passage 
and instincts of nature between great friends 
and enemies : and sometimes the revealing is 
unto another person, and not to the party him- 
self. I remember that Philip Commines, a 
grave writer, rcporteth — that the Archbishop of 
Vienna, a reverend prelate, said one day, after 
mass, to Louis the eleventh of France, u Sir, 
your mortal enemy is dead j? what time Duke 

Charles 



42 VERULAMIANA. 

Charles of Burgundy was slain at the battle of 
Granson, against the Swiss. 



duels. 

When revenge is once extorted out of the 
magistrate's hands, contrary to God's ordinance 
—Miki vindicta y €go retribuam; and every man 
shall bear the sword, not to defend, but to as- 
sail ; and private men begin once to presume 
to give law to themselves, and to right their own 
wrongs ; no man can foresee the dangers and 
inconveniences that may arise and multiply 
thereupon. So that the state by this means 
shall be like to a distempered and imperfect 
body, continually subject to inflammations and 
convulsions. 

It is a miserable effect, when young men full 
of toward ness and hope, such as the poets call 
aururtcjilii, sons of the morning, in whom the 
expectation and comfort of their friends consist- 
ed], shall be cast away and destroyed in such a 
vain manner: but much more it is. to be deplor- 
ed when so much noble and genteel blood shall 
be spiit upon such follies, as, if adventured in 
the field, in service of the king and realm, were 

abk 



VERULAMIANA. 43 

able to make the fortune of a clay, and to change 
the fortune of a kingdom. Men have almost lost 
the true, notion and understanding of fortitude 
and valour. For fortitude distinguisheth of the 
grounds of quarrels, whether they be just ; and 
not only so, but whether they be worthy; and 
setteth a better price upon lives than to bestow 
them idly. A man's life is not to be trifled 
away : it is to be offered up and sacrificed to 
honourable services, public merits, good causes, 
.and noble adventures. 

I find in Scripture, that Cain enticed his 
brother into the field and slew him treache- 
rously ; but Lamech vaunted of his manhood, 
that he would kill a young man, if it were to his 
hurt: I see no difference between an insidious" 
murder, and a braving or presumptuous murder, 
but the difference between Cain and Lamech. 

Greece and Rome were the most valiant and 
generous nations of the world ; and yet they 
had not this practice of duels, nor any thing 
that bare shew thereof: and surely they would 
have had it, if there had been any virtue in it. 
It is also memorable, that is reported touching 
the censure of the Turks of these duels. There 

was. 



44 VERULAMIANA. 

was a combat of this kind performed by twr/ 
persons of quality of the Turks, wherein one of 
them was slain; the other party being brought 
before the counsel of Bashaws, the reprehension 
was in these words. — u How durst you under* 
take to fight one with the other? Are there 
not Christians enough enough to kill ? Did 
you not know that which soever of you should be 
slain, the loss would be the Great Seignior's r" 
So as we may see that the most warlike nations, 
whether generous or barbarous, have ever de- 
spised this wherein men now glory* 

I should think, that men of birth and quality 
will leave the practice when it begins to be vili- 
fied ; and comes so low as to barber-surgeons 
and butchers, and s^ch base mechanical per- 
sons. Lastly, I have a petition to the nobles 
and gentlemen of England ; that they would 
learn to esteem themselves at a just price. 
Their blood is not to be spilled like water, or 
a vile thing: therefore they should rest per- 
suaded that there cannot be a form of honour, 
except it be upon a woithy matter. 



EDUCATION 



VERULAMIANA. 45 



EDUCATION. 



The culture and manu**ance of minds in 
youth hath such a forcible, though unseen ope- 
ration, as hardly any length of time or conten- 
tion of labour can countervail it afterwards. 



EGOTISM. 



The coming in a man's own name, without 
regard of antiquity or fraternity, is no good 
sign of truth ; although it be joined with the 
fortune and success of an cum recipittis. 



EGYPTIANS. 



It was no wonder that the Egyptians who 
conferred divinity and consecration upon the 
inventors of things, had more images of brutes 
than men : for brutes by their natural instinct, 
made many discoveries ; whilst men, with their 
discourses and rational conclusion, made few 
or none, 

ELOQUENCE. 



4$ VERULAMIANA.? 



ELOQUENCE. 



It was great injustice in Plato, though spring- 
ing out of a just hatred of the rhetoricians of 
his time, to esteem of rhetoric but as a voluptu- 
ary art ; resembling it to cookery, that did mar 
wholesome meats, and help unwholesome, by 
variety of sauces, to the pleasure of the taste* 
For we see that speech is much more conver- 
sant in adorning that which is good; than in co- 
louring that which is evil ; for there is no man 
but speaketh more honestly than he can do.or 
think: and it was excellently noticed by Thu- 
cydides in Cleon, that because he used to hold 
on the bad side in causes of estate, therefore he 
was ever inveighing against eloquence and good 
speech, knowing that no man can speak fair of 
courses sordid and base. And as Plato said 
elegantly, "that Virtue, if she could be seen, 
would move great love and affection ;" so, seeing 
that she cannot be shewn to the sense by cor- 
poral shape, the next degree is, to shew her to 
the imagination by lively representation : for 
to shew her to reason only in subtlety of argu- 
ment was si thing ever derided in Chrysippus, 

and 



VERULAMIANA. . 4? 

and many of the Stoics ; who thought to thrust 
virtue upon men by sharp disputations and con- 
cIusions> which have no sympathy with the will 
of mail. 

If the affections in themselves were pliant and 
obedient to reason, there should be no great use 
of persuasions and insinuations to the will more 
than of naked propositions and proofs : but in re- 
gard of the continual mutinies and seditions of 
the affections, reason would become captive and 
servile, if eloquence of persuasion did not prac- 
tice and win the imagination from the affection's 
part, and contract a confederacy between 4he 
reason and imagination against the affections ; 
for the affections themselves carry ever an ap- 
petite to good, as reason doth. The difference 
is, that the affection beholdeth merely the pre- 
sent ; reason beholdeth the future, and sum of 
time. And therefore, the present filling the 
imagination more, reason is commonly van- 
quished : but after that force of eloquence and 
persuasion hath made things future and remote 
appear as present, then, upon the revolt of the 
imagination, reason prevaileth. 

ENEMIES. 



VERULAMtANA, 



ENEMIES. 



Trust not a reconciled enemy ; but think 
the peace is but to secure you for further ad- 
vantage, or expect a second and a third en- 
counter ; the main battle, the wings are yet un- 
broken ; they may charge you at an instant, or 
death before them. Walk therefore circum- 
spectly. 



ENQUIRY. 



The two ways of contemplation are not un- 
like the two ways of action, commonly spoken of 
by the antients ; — the one, plain and smooth in 
the beginning, and in the end impassable ; 
the other, rough and troublesome in the en- 
trance, but after awhile fair and even. So it is 
in contemplation. If a man will begin with 
certainties, he shall end in doubts ; but if he 
will be content to begin with doubts, he shall 
end in certainties. 



ENVY, 



.- 



VERULAMIANA. 40 



ENVY. 



There are none of the affections which have 
been noted to fascinate or bewitch, but love 
and env}\ The;; both have vehement wishes'; 
they frame themselves readily into imaginations 
and suggestions ; and they come easily into the 
eye, especially upon the presence of the objects ^ 
which are the points which conduce to fascina- 
tion, if any such thing there be. We see like- 
wise, that the Scripture calleth envy an evil eye; 



and the Astrologers call the evil influences of 
the stars, evil aspects ; so lhat still there seem- 
eth to be acknowledged in the act of envy, an, 
ejaculation, or irradiation of the eye. 

A man that hath no virtue in himself, ever 
envieth virtue in others. For men's minds will 
either feed upon their own good, or upon others' 
evil ; and whoever wanteth the one,, will prey 
upon the other; and whoever, is out of 
hope to attain to another's virtue, will seek to 
come at even hand, by depressing another's for- 
tune. 

D A man 



50 VERULAMIANA. 

A man that is busy and inquisitive, is com- 
monly envious. For envy is a gadding passion, 
and walketh the streets, and doth not keep at 
home. 

Men of noble birth are noted to be envious to- 
wards new men when they rise : for the dis- 
tance is altered ; and it is like a deceit of the eye, 
that, when others come on, they think them- 
selves go back. 

Deformed persons, and eunuchs, and old men, 
and bastards, are envious : for he that cannot 
possibly mend his own case, will do what he 
can to impair another's. The same is the case 
of men that rise after calamities and misfor- 
tunes ; for they are as men fallen out with the 
times, and think other men's harms a redemp- 
tion of their own sufferings. 

They that desire to excel in too many matters, 
out of levity and vain-glory, are ever envious; 
for they cannot want work : it being impossible 
but that many, in some one of those things 
should surpass them. 

Near 



VERULAMIANA. su 

Near kinsfolk, and fellows in office, and 
those that have been bred together, are more apt 
to envy their equals when they are raised. For 
it doth upbraid unto them their own fortunes, 
and poinleth at them, and cometh oftener into 
their remembrance, and incurreth likewise more 
the notice of others; and envy ever redoubleth 
from speech and fame. 

Persons of eminent virtue when they are ad- 
vanced are less envied. For their fortune seem - 
eth but due unto them ; and no man envieth the 
payment of a debt, but rewards and liberality 
rather. Again, envy is ever joined with the 
comparing of a man's self; and where th^re is 
no comparison, no envy; and therefore kings 
are not envied, but by kings. Persons of no- 
ble blood are less envied in their rising; for 
it seemeth but right done to their birth : besides, 
there seemeth not much added to their fortune ; 
and envy is as the sun-beams, which beat hotter 
upon a bank, or steep rising-ground, than upon 
a flat. And, for the same reason, those that are 
advanced by degrees, are less envied than those 
that are advanced suddenly. Those that have 
joined with their honour, great trayels, cares, or 

D 2 perils, 



52 VERULAMIANA. 

perils, are less subject to envy : for men think 
that they earn their honours hardly, and pity 
them sometimes ; and pity ever healeth envj\ 
But this is to be understood of business that is 
laid upon men, and not such as they call unto 
themselves : for nothing increaseth envy more, 
than an unnecessary and ambitious ingrossing of 
business. 

Above all, those are most subject to envy, 
who carry the greatness of their fortunes in an 
insolent and proud manner ! being never well 
hnji while they are shewing how great they are, 
either by outward pomp, or by triumphing over 
all opposition or competition : whereas wise 
men will rather do sacrifice to envy, in suffering 
themselves sometimes to be crossed and over- 
borne, in things that do not much concern 
them. 

Love and envy make a man pine, which other 
affections do not, because they are not so con- 
tinual. Envy is also the vilest affection, and 
the most depraved ; for which cause it is the 
proper attribute of the devil, who is called the 
envious man, that sowtth tares amongst the reheat 

by 



VERULAMIANA, 53 

by night, as it always cometh to pass that envy 
worketh subtily, and in the dark, and to the 
prejudice of good things. 



ERROR. 



It is a thing that may touch a man with a 
religious wonder, to see how the footsteps of 
seducement are the very same in divine and hu- 
man truth ; for as in divine truth man cannot 
endure to become as a child, so, in human, they 
reputed the attending to inductions as if it vvere 

u second infancy or childhood. 

%/ 

A cripple in the right way, may beat a racer- 
in the wrong one. Nay, the fleeter and better 
the racer is, who hath once missed his way, the 
iarther he leaveth it behind. 



EXPENDITURE. 



Riches are for spending, and spending for 

"honour and good actions. Certainly if a man 

will keep but of even hand, his ordinary expenees 

ought to be but to the half of his receipts ; and if 

D 3 he 



H VERULAMIANA. 

ire tfiink to wax rich, but lo the third part. It is 
no baseness for the greatest to descend and look 
into their own estate. Some forbear it, not upon 
negligence .-alone, but doubting to bring them- 
selves into melancholy, in respeet they shall 
find it broken. But wounds cannot be cured 
without searching. 

A man had need, if he be plentiful in some 
kind of expence, to be as saving again in some 
other. For he that is plentiful in expences of 
all kinds, will hardly be preserved from decay. 
A man ought warily to begin charges, which,, 
once begun, w r ill continue; but in matters that 
return not, he may be more magnificent. Cer- 
tainly, who hath an estate to repair may not 
despise small things : and, commonly, it is less 
dishonourable to abridge petty charges, than t>a 
stoop to petty gettings. 



THE FALL. 



By the fall, man at once forfeited his inno- 
eency and his dominion over the creatures, 
though both of them are, in some measure, re- 
coverable 



VERULAMIANA. 5> 

eoverable even in this life : the former by reli- 
gion and faith ; the latter,, by arts and sciences 
For the world was not made absolutely rebel- 
lious bv the curse; bet in virtue of iff at denun- 
eiation — " in ike sweat of thj/ brow thou slialt 
eat thy bread" it is, at length, not by disputes 
and indolent ceremonies, but by various real 
labours subdued, and brought in some degree 
to afford the necessaries of life. 



FATHERS.. 



If a father breed his son well, or allow him- 
well while he liveth, but leave him nothing at 
bis death, whereby both he and his children 
and his children's children may be the better/ 
surely the care and piety of a father is not in 
him complete. 



favours. 



Deeds are not such assured pledges, as that 
they may be trusted without a judicious consi- 
deration of their magnitude and nature: the 
Italian thinketh himself upon the point to be 
D 4 bought. 



56 VERULAMIANA. 

bought and sold, when he is better used tha*i 
he was wont to be, without manifest cause. For 
small favours they do but lull men asleep, both- 
as to cauti&n and as to industry. 



FLATTERY. 



If he be an ordinary flatterer, he will have 
certain common attributes which may serve 
every man ; if he be a cunning flatterer, he 
will follow the arch-flatterer, which is a man r s 
self, and wherein a man thinketh best of him- 
self a flatterer will uphold him most; but if he 
be an impudent flatterer^ wheiein a man is con- 
scious to himself that he is most defective, that 
will the flatterer entitle him to per force. 

It is flattery to praise* in absence,, that is, 
when either the virtue is absent or the occasion 
is absent, and so the praise is not natural but 
forced, either in truth or in time. But let 
Cicero be heard in his oration, pro Marccllo, 
which is nothing but an excellent table of Ce- 
sar's virtue, and made to his face; besides the 
example of many other excellent persons, and 
2 we 



VKRULAMIANA. 5? 

we will never doubt, upon a full occasion, to 
give just praises to present or absent. 



FOLLOWERS AND SUITORS. 

Costly followers are not to be liked; lest 
while a man maketh his train longer, he makes 
his wings shorter. I reckon to be costly, not 
them alone which charge the purse, but which 
are wearisome and importunate in suits.— 
Ordinary followers ought to challenge no higher. 
conditions than countenance, recommendation, 
and protection from wrongs. Factious follow- 
ers are worse to be liked ; which follow not 
upon affection to him with whom they range 
themselves, but upon discontentment conceived 
against some other, whereupon commonly en- 
sueth that ill intelligence that we many times 
see between great personages. Likewise glo- 
rious followers, who make themselves as -ti lim- 
pets of the commendation of those they follow, 
are full of inconvenience : for they taint busi- 
ness through want of secrecy; and they export 
honour from a man, and make him a return in 
envy. There is a kind of followers, likewise^ 
D 5 which 



58 VERULAM1ANA. 

which are dangerous, being indeed spies; who 
enquire the secrets of the house, and bear tales 
of them to others. 

Surely there is in some sort a right in every 
suit; either a right of equity, if it be a suit of 
controversy, or a right of desert, if it be a suit 
of petition. If affection lead a man to favour 
- the wrong side in justice, let him rather use his 
countenance to compound the matter than to 
carry it. If affection lead a man to favour the 
less worthy in desert, let him do it without de- 
praving or disabling the better deserver. 

Suitors are so distasted with delays and abuses, 
that plain dealing in denying to deal in suits 
at first,, and is reporting the success barely,, 
and challenging no more thanks than one hath 
deserved, is grown not only honourable but 
gracious. 

Secresy in suits is a great mean of obtaining ;- 
for voicing them to be in forwardness may dis- 
courage some kind of suitors, but doth quicken 
and awake others. But timeing of the suit is 
the jprincipal ; timeing, I say,, not only in re- 
spect 



VERULAMIANA. 59 

spectof the person that should grant it, but in 
respect of those which are likely to cross it. 
The reparation of a denial is sometimes equal to 
the first grant ; if a man shew himself neither 
dejected nor discontented- 
Nothing is thought so easy a request, to a 
great person, as his letter; and yet, if it h> 
not in a good cause, it is so much out of his 
reputation. 

There is little friendship in the world; and 
least of all between equals, which was wont to. 
be magnified. That which is, is between supe- 
rior and inferior, whose fortunes may compre- 
hend the one or the other,. 



FORCIVENESS. 



Generous and magnanimous minds are rea- 
diest to forgive;' and it is a weakness and impo- 
tency of mind to be unable to forgive. 



DO 



FORTUNE. 



<50 VEEULAMIANA. 



FORTUNE. 



It cannot be denied but outward accidents 
conduce much to fortune : favour, opportunity, 
death of others, occasion fitting virtue. But 
chiefly the mould of a man's fortune is in his 
own hands. Therefore if a man look sharply 
and attentively, he shall see fortune; for though 
she be blind, yet she is not invisible. 

Fortune is to be honoured and respected, if 
it be but for her daughters, Confidence and 
Reputation. For these two felicity breedeth : 
the first, within a man's self j the latter, m 
others towards him. 



FRIENDS. 



Every honest man, that hath his heart well 
planted, will forsake his king rather than for- 
sake God, and forsake his friend rather than 
forsake his king; and yet will forsake any earthly 
commodity, and his ow r n life in some cases, ra- 
ther than forsake his friend. 

A good 



VERULAMIANA. *i 

A good sure friend is a better help, at a pineh r 
than all the stratagems and policies of a man's 
own wit. 



FRENCH AND SPANIARDS. 

It hath been an opinion,, that the French are 
wiser than they seem,, and the Spaniards seem 
wiser than they are. 



FRIENDSHIP. 



A principal fruit of friendship is the case 
and discharge of the fulness and swellings of 
the heart, which passions of all kinds do cause 
and induce. We know diseases of stoppings and 
suffocations are the most dangerous in the body, 
and it is not much otherwise in the mind : you 
may take sarza to open the liver, steel to open 
the spleen, flower of sulphur for the lungs, 
castoreum for the brain ; but no receipt openeth 
the heart but a true friend, to whom you may 
impart griefs, joys, fears, hopes, suspicions, 

counsels, 



62 VERULAMIANX 

counsels, and whatever lieth upon the heart to 
oppress it, in a kind of civil shrift or confession.' 

The parable of Pythagoras is dark, but true ;-'• 
Cor Tie edito — eat not the heart. Certainly, if 
a man would give it a hard phrase, those that 
want true friends to open themselves unto are 
canibals of their own hearts. But one thins; is 
most admirable, that, this communicating of a 
man's self to his friend worts two contrary ef- 
fects ; for it recloubleth joys, and cutteth griefs 
in halves. _ For there is no man that imparteth 
his joys to his friends, but hejoyeth the more; 
and no man that imparteth his griefs to his 
friend, but he grieveth the less. 

The second fruit of friendship is healthful 
and sovereign for the understanding, as the first 
is for the affections. For friendship indeed 
maketh a fair dav in the affections, from stornl 
and tempests ; but it maketh day-light in the 
understanding, cut of darkness and confusion of 
thoughts. Neither is this to be understood only 
of faithful counsel, which a man receiveth 
from his friend ; but before it come to that, 
certain it is, that whosoever hath his mind 

fraught 



VERULAMIANA. 63 

fraught with many thoughts, his wits and un- 
derstanding do clarify and break up in the com- 
municating and discoursing; with another. — he 
tosseth his thoughts more easily, he marsh alleth 
them more orderly, he seethhow the}' look when 
they are turnecf into words; finally, he waxeth 
wiser than himself, and that more by an hour's 
discourse, than by a day's meditation. In a 
word, a man were better relate himself to a 
statue, or picture, than to suffer his thoughts ta 
pass in smother. 

The light that a man receiveth by counsel 
from another, is drier and purer* than that which 
cometh from his own understanding and judg- 
ment ; which is ever infused and drenched in* 
his affection and customs. The calling of a 
man's self to a strict account, is a medicine 
sometimes too piercing and corrosive. Reading 
good books of morality, is a little flat and dead. 
Observing our faults in others, is sometimes im- 
proper for our ease : but the best receipt, (best,. 
I say, to work, and best to take) is the admoni- 
tion of a friend. It is a strange thing to behold 
what gross errors and extreme absurdities many r 
especially of the greater sort, do commit, for 

want 



64 VERtfLAMIANA. 

want, of a friend to tell them of them ; to the 
great damage both of their fame and fortune. 
As for business, a man may think, if he will, 
that two eyes can see no more than one ; or 
that a gamester seeth always more than a look- 
er-on ; or that a man in anger is as wise as he^ 
that hath said over the four and twenty letters ;: 
or that a musket may be shot off as well upon 
the arm, as upon a rest ; and such, other fond 
and high imaginations, to think himself all in 
all. But, when all is done, the help of good 
counsel is that that setteth business strait. 

Men have their time, and die many times mi 
desire of some things which they principally 
take to heart; the bestowing of a. child, the 
finishing of a work, or the like. If a man 
have a true friend, he may rest almost secure 
that the care of those things will continue after 
him. So that a man hath two lives as it were 
in his desires. IIosv many things are there 
which a man cannot, with any face or comeli- 
ness, say or do. himself: A man can scarce 
allege his own merits with modestly, much less 
extol them ; a man cannot sometimes brook 
to supplicate or beg; and a number of the like. 

But 



VERULAMIANA. 6$ 

But all these things are graceful in a friend's 
mouthy which are blushing in a man's own. A 
man cannot speak to his son, but as a father \ 
to his wife, but as a husband ; to his enemy, but 
upon terms : whereas a friend may speak as the 
case requires, and not as it sorteth with the 
person. Where a man cannot fitly play his 
own part, if he have not a friend, he may quit 
the stasre. 



FUTURITY, 



It pleaseth God sometimes, in order to make 
men depend upon him the more, to hide from 
them the clear sight of future events ; and to 
make them think that full of uncertainties which 
proveth certain and clear ; and sometimes 013/ 
the other side, to cross men's expectations, and 
to make them full of difficulty and perplexity 
in that which they thought easy and assured* 



GAMING. 



There is a folly very usual ; for gamesters 
$re apt to imagine, that some that stand by 
them bring them ill luck, 

GABDSNS, 



«6 VERULAM1ANA. 



GARDENS. 



Hod Almighty first planted a garden, artel 
indeed it is the purest of human pleasures. It 
is the greatest refreshment to the spirits of man ; 
without which, palaces and buildings are but 
gross handy works : And a man shall ever see, 
that when ages grow to civility and elegancy 
men come to build stately, sooner than to gar- 
den finely; as if gardening were the greater 
perfection. 



GENERALITIES. 



It is the nature of the mind of man, to the. 
extreme prejudice of knowledge, to delight in 
the spacious liberties of generalities, as in a 
Champain region, and not in the inclosures of 
particularity. 



GENERAL SYMPATHIES, OR DESIRES. 

The delight which men have hi popularity, 
fame, honour, submission, and subjection of 

othec 



VERULAMIANA. 67 

oilier men's minds, wills or affections, seemeth 
to be a thing in itself, without contemplation 
of consequences, grateful and agreeable to the 
nature of man. This thing* surely, is not with- 
out some signification ; as if all spirits and souls 
of men came forth out of one divine limbus : 
else, why should men be so much affected with 
that which others think or say ? 

The best temper of minds desireth good name 
and true honour : the lighter, popularity and 
applause : the more depraved, subjection and 
tyranny ; as is seen in great conquerors and 
troublers of the world ; but still more in arch- 
heretics, for the introducing of new doctrines 
is an affectation of tyranny over the under- 
standings and beliefs men. 



GESTURES. 



Gestures are as transitory as hieroglyphics; 
and are to hieroglyphics as words spoken are to 
words written, in that they abide not : but they 
have evermore, as well as the other, an affinity 
with the things signified. Periander, being 

consulted 



68 VERULAMIANA. 

consulted with how to preserve a tyranny newlv 
usurped, bade the messenger attend and report 
what he saw him do, and went into his garden 
and topped all the highest flowers ; signifying, 
that it consisted in the cutting off and keeping 
low of the nobility and grandees. 



GOODNESS. 



Goodness I call the habit, and goodness of 
nature the inclination. This of all virtues and 
dignities of the mind is the greatest, being the 
character of the deitj' ; and without it man is a 
busy, mischievous, wretched thing, no better 
than a kind of vermin. Goodness answers to 
the theological virtue charity, and admits no 
excess but error. Errors indeed in this virtue of 
goodness or charity may be committed. The 
Italians have an ungracious proverb, Tanio 
buon cite veil nientt .— So good, that he is good 
for nothing. And one of the doctors of Italy 
had the confidence to put in writing, almost in 
plain terms, that the christian faith had given 
up good men in prey to those that $re tyran- 
nical and unjust; which he spake, because in- 
deed 



VERULAMIANA. 69 

deed there was never law, or sect, or opinion, 
that did so much magnify goodness as the chris- 
tian religion doth : therefore, to avoid the scan- 
dal and the danger both, it is right to take 
knowledge of the errors of an habit so excel- 
lent. Seek the good of other men, but be not 
in bondage to their faces or fancies ; for that is 
but facility or softness, which taketh an honest 
mind prisoner. Neither give thou Esop's cock a 
c;em, who would be better pleased, and happier, 
if he had a barley-corn. The example of God 
teacheth the lesson truely, he sendcth his rain, 
and maketh his sun to shine upon the just and 
the unjust; but he doth not rain wealth, nor 
shine honour and virtues upon men equally. 
Common benefits are to be communicated to all, 
but peculiar benefits with choice. And beware 
how, in making the portraiture, thou breakest 
the pattern ; for divinity maketh the love of our- 
selves the pattern, the love of our neighbours 
but the portraiture. Sell all thou hast, and give 
it to the poor, and follow me. But sell not all 
thou hast, except thou come and follow me ; 
that is, except thou have a vocation wherein 
thou mayst do as much good with little means 

as 



$& VERULAMIANA. 

as with great : for, otherwise, in feeding the 
streams thou driest the fountain. 



If a man be gracious and courteous to stran- 
gers, it shews he is a citizen of the world, and 
that his heart is no island cut off from other 
lands, but a continent that joins to them. If 
he be compassionate towards the afflictions of 
others, it shews that his heart is like the noble 
tree, that is wounded itself when it gives the 
balm. If he easily pardons and remits offences, 
it shews that his mind is planted above injuries, 
so that he cannot be shot. If he be thankful 
for small benefits, it shews that he weighs 
men's minds, and not their trash. But, above 
all, if he have Saint Paul's perfection, that he 
would wish to be an anathema from Christ for 
the salvation of his brethien ; it shews much of 
a divine nature, and a kind of conformity with 
Christ himseif. 



GRAMMAR. 



Man still striveth to reintegrate himself in 
those benedictions of which by his fault he has 

been 



VERULAMIANA. 71 

been deprived : and as he hath striven against 
the first general eurse by the invention of all 
other arts, so hath he sought to come forth of 
the second general curse, which was the con- 
fusion of tongues, by the art of grammar; 
whereof the use, in a mother-tongue is small, 
in a foreign tongue more, but most in such fo^ 
reign tongues as have ceased to be vulgar 
tongues, and are turned only to be learned 
tongues. The duty of it is of two natures : the 
one popular, which is for the speedy and perfect 
attaining of languages, as well for intercourse 
of speech as for understanding of authors; the 
the other philosophical, examining the power 
and nature of words, as they are the footsteps 
and prints of reason. 



HEALTH. 



There is wisdom in this beyond the rules of 
physic ; a man's own observation, what he finds 
good of, and what he finds hurt of, is the best 
physic to preserve health. For it is hard to 
distinguish that which is generally held good 
and wholesome, from that which is good parti- 
I cularly 



72 VERULAMIAKA. 

cularly and fit for thine own body. But it is a 
safer conclusion to say — '* This agreeth not well 
with me, therefore I will not continue it ;" than 
this — " I find no offence of this,, therefore I 
may use it." For strength of nature in youth 
passeth over many excesses, which are owing a 
man till his age. 

To be free-minded and cheerfully disposed, at 
hours of meat, and of sleep, and of exercise, is 
one of the best precepts of long lasting. As 
for the passions and studies of the mind ; avoid 
envy, anxious fears, anger fretting inward, 
subtle and knotty inquisitions, joys and exhila- 
rations in excess, sadness not communicated. 
Entertain hopes, mirth rather than joy, variety 
of delights rather than surfeit of them ; wonder 
and admiration, and therefore novelties ; studies 
that fill the mind with illustrious and splendid 
objects, as histories, fables, and contemplations 
of nature. 

If you fly physic in health altogether, it will 
be strange for your body when you shall need it. 
If you make it too familiar, it will work no ex- 
traordinary effect when sickness cometh. 

Despise 



VERULAMIANA. ?* 

Despise no new accident in your body, but 
ask opinion of it. 

Those that put their bodies to endure in 
health, may in most sicknesses which are not 
very sharp, be cured only with diet and ten- 
dering. 

Use fasting and full eating, but rather full 
eating; watching and sleep, but rather sleep; 
sitting and exercise, but rather exercise. 



HONOUR AND REPUTATION. 

The winning of honour is but the revealing 
of a man's virtue and worth without disadvan- 
tage. If a man perform that which hath not 
been attempted before, or attempted and given 
over ; or hath been atchieved, but not with so 
good circumstance ; he shall purchase more 
honour than by effecting a matter of greater 
difficulty or virtue, wherein he is but a follower. 
If a man so temper his actions as is in some -one 
of them he doth content every faction or com- 
.fenaation of people, the music will be the fuller, 
E A man 



*4 VERULAMIANA. 

A man is an ill husband of his honour, that 
entereth into any action, the failing wherein 
may disgrace him more than the carrying of it 
through can honour him. Let a man contend 
to excel any competitors of his in honour, in 
out-shooting them, if he can, in their own 
how. Discreet followers and servants help 
much to reputation. Envy, which is the can- 
ker of honour, is best extinguished by declaring 
a man's self, in his ends, rather to seek merit 
than fame; and by attributing a man's successes • 
rather to divine providence and felicity, than to 
his own virtue or policy.. 



HOUSES. 



Houses are built to live in, and not to look 
on ; therefore let use be preferred before uni- 
formity, except where both may be had. He 
that builds a fair house upon an ill scite, com- 
mitteth himself to prison. 

For bowed-windows, I hold them of good 
use, (in cities, indeed, upright do better in re- 
spect of uniformity towards the street) for they 



VERULAMUN-V. 53 

be pretty retiring places for conference; and, 
besides, they do both keep the wind and sua off! 



HISTORIES. 



Of histories we may find three kinds, memo- 
rials, perfect histories, and antiquities. 

Memorials, or preparatory historv, are of 
two sorts; whereof the one may be termed com- 
mentaries, and the other registers. Commen- 
taries are they which set down a continuance of 
the naked events and actions, without the mo- 
tives or designs, the counsels, the speeches, the 
pretexts, the occasions, and other passes of 
action : for this is the true nature of a commen- 
tary; though Cesar, in modesty mixed with 
greatness, did for his pleasure apply the name 
or a commentary to the best history in the 
vorld. Registers are collections of public acts 
as decrees of council, judicial proceedings, del 
c arations and letters of state, .oratjons and the 
iike, without a perfect continuance or contex- 
fm of the thread of the narration. 

E a Antiquities 



?<3 VERULAMIANA. 

Antiquities, or remnants of history, are when 
industrious persons, by an exact and scrupulous 
diligence and observation, out of monuments, 
names, words, proverbs, traditions, private re- 
cords and evidences, fragments of stories, pas- 
sages of books that concern not story, and the 
]ike, do save and recover somewhat from the 
deluge of time. 

History, which may be called just and perfect 
history, is of three kinds, according to the ob- 
ject which it propoundeth or pretendeth to re- 
present : for it either represented! a time, or a 
person, or an action. The first, we call chro- 
nicles ; the second, lives ; and the third, narra- 
tions or relations* Of these, although the first 
be the most complete and absolute kind of his- 
tory, and hath most estimation and glory, yet 
the second excelleth it in profit and use, and 
the third in verity and sincerity. 

Narrations and relations of actions, as the 
War of Peleponnesus, the Expedition of Cyrus 
Minor, the Conspiracy of Cataline, cannot but 
be more purely and exactly true than histories 
of times, because they may chuse an argument 

comprehensible 



TERULAMIANA. 77 

comprehensible within the notice and instruc- 
tions of the writer :.. whereas he that under- 
taketh the story of a time, especially of any 
kngth, cannot but meet with many blanks and 
spaces which he must be forced to fill up out of 
his own wit and conjecture. For antiquity is 
like fame, caput inter nubila condit; her head 
is muffled from, our sights 

There is yet another partition of history, 
annals and journals : appropriating to the for- 
mer, matters of state ; and to the latter, acts 
and accidents of a meaner nature. It doth not 
a little embase the authority of an history, to 
intermingle matters of triumph, or matters of 
ceremony, or matters of novelty, with matters 
of state. 



EPITOMES OF HISTORY. 

As for the corruptions and moths of history, 
which are epitomes, the use of them deserveth 
to be banished, as all men of sound judgment 
have confessed ; as those that have fretted and 
corroded the sound bodies of many excellent his- 
E 3 lories. 



■7» VERULAMIANA. 

tories, and wrought ihem into base and unpro- 
liable dregs. 



IMITATION. 



Tiiehe is in men, and other creatures, a pre- 
disposition to imitate. We see how ready apes 
and monkeys are to imitate all motions of man: 
and no man dotli accompany with others, but 
he learneth, ere he is aware, some gesture, or 
voice, or fashion of another. 



IMPOSSIBILITY. 

Those things are to be held possible, which 
may. be done by some person, though not by 
every one ; and which may be done by many, 
though not by any one ; and which may be 
done in succession of ages, though not within 
the hour-glass of one man's life • and which 
may be done by public designation, though not 
by private endeavour. v 



INCLINATIONS, 



VERULAM1ANA, t9 



INCLINATIONS. 



Sometimes it cometh to pass, that men's 
inclinations are opened more in a toy, than in 
a serious matter- 



IRRESOLUTION. 



As the covetous man will enjoy nothing, 
because he will have his full store and possi- 
bility to enjoy the more ; so by this reason a 
man should execute nothing, because he would 
be still indifferent, and at liberty to execute any 
thing. 



JESTING. 



As for jest, there be certain things that ought 
to be privileged from it; namely, religion, mat- 
ters of state, and any man's present business of 
importance, and any case that deserveth pity. 
And, generally, men ought to find the differ- 
ence between saltness and bitterness. Certainly 

E 4 he 



** VERTJXAMIANA. 

he that hath a satirical vein, as he mal'eth 
others afraid of his wit, so he had need be 
afraid of others' memory. 



IMPEDIMENTS OF KNOWLEDGE. 

He that delivereth knowledge, desireth to 
deliver it in such form as may be soonest be- 
lieved, and not as may be easiest examined. 
He that receiveth knowledge, desireth rather 
present satisfaction than expectant search, and 
so rather not to doubt than not to err. Glory 
maketh the author not to lay open his weakness 5 
and sloth maketh the disciple not to know his 
strength. Then begin men to aspire to the se- 
cond prizes ; to be a profound interpreter and 
commentator, to be a sharp champion and de- 
fender, to be a methodical compounder and 
abridger. And this is the unfortunate succes- 
sion of wits, whereby the patrimony of aH 
knowledge goeth not on husbanded or improved, 
but wasted and decayed. For knowledge is 
like a water, that will never rise again higher 
than the level from which it fell. 

However 



VERULAM1ANA. si 

However governments have several forms, 
sometimes the government of one, sometimes 
of few, sometimes of the multitude ; yet the 
state of knowledge is ever a democracy, and 
that prevaileth which is most agreeable to the 
senses and conceits of the people. 

Monarchies incline wits to profit and pleasure; 
commonwealths, to glory and vanity. Univer- 
sities incline wits to sophistry and affectation ; 
cloisters, to fables and unprofitable subtlety ; 
studies at large, to variety : and it is hard to 
say, whether, mixture of contemplations with 
an active life, or retiring wholly to contempla- 
tions,, do disable and hinder the mind more. 



LEARNING VINDICATED AND ASSERTED. 

It was not the pure knowledge of nature 
and universality, a knowledge by the light 
whereof, man did give names unto other crea- 
tures in paradise, as they wiere brought before 
him, according unto their properties, which 
gave occasion to the fall ; but it was the proud 
knowledge of good and evil, with an intent in 
E b man 



12 VERULA.MIANA. 

man to give law unto himself, and to depend 
no more upon God's commandments, which 
was the form of the temptation. Neither is it 
any quantity of knowledge, how great soever, 
that can make the mind of man to swell ; for 
nothing can fill, much less extend the soul of 
man, but God, and the contemplation of God: 
and therefore Solomon, speaking of the princi- 
pal senses of inquisition, the eye and the ear, 
affirmeth that the eye is never satisfied with see- 
ing, nor the ear with hearing ; and if there be 
no fulness, then is the continent greater than 
tlie content* 

If then such be the capacity and receipt of 
the mind of man, it is manifest that there is no 
danger at all in the proportion or quantity of 
knowledge, lest it should make it swell or out- 
compass itself; no, but it is merely the quality 
of knowledge, which, be it in quantity more 
or less, if it be taken without the true cor- 
rective thereof, hath in it some nature of ve- 
nom or malignity, and some effect of that ve- 
nom, which is ventosity or swelling. This cor- 
rective spice, the mixture whereof maketh 
knowledge so sovereign, is charity : If J spake, 

saith 



VEEULAMIANA. 83 

s&ith Saint Paul, with the tongues of men and 
angels, and had not charity, it were but as a 
tinkling cymbal ; not but that it is an excellent 
thing to speak with the tongues of men and an- 
gels, but because, if it be severed from charity, 
and not referred to the good of men and man- 
kind, it hath rather a sounding and unworthy 
glory, than a meriting and substantial virtue. 

There is no vexation or anxiety of mind which \ 
resulteth from knowledge, otherwise than merely 
by accident ; for all knowledge, and wonder, 
which, is the seed of knowledge, is an impres- 
sion of pleasure in itself; but when men fall to 
framing conclusions out of their knowledge, 
applying it to their particular, and ministering 
to themselves thereby weak fears or vast desires, 
then groweth that carefulness and trouble of 
mind which is spoken of : for then knowledge 
is no more Lumem siccum optima anima,. but it 
becometh Lumen madidum or macerutum, be- 
ing steeped and infused in the humours of the 
affections. And if any man shall think, by 
view and inquiry into these sensible and mate- 
rial things, to attain that light whereby he may 
reveal unto himself the nature or will of God, 
E .6 then 



«4 VERULAMIANA. 

then indeed is he spoiled by vain philosophy r 
for the contemplation of God's creatures and 
works produceth, having regard to the works 
and creatures themselves, knowledge ; but hav- 
ing regard to God, no perfect knowledge, but 
wonder, which is broken knowledge. 

Let no man, upon a weak conceit of sobriety^ 
or an ill-applied moderation, think or maintain 
that a man can search too far, or to be too well 
studied in the book of God's word, or in the book 
of God's works,— Divinity or Philosophy ; but ra- 
ther let them endeavour an endless progress or 
proficience in both : only let men beware that 
they apply both to charity, and not to swelling ; 
to use, and not to ostentation ; and again, that 
they do not unwisely mingle or confound these 
learnings together. 



LEARNING NOT CONDUCIVE TO IDLENESS 

If any man be laborious in reading and study, 
and yet idle in business and action, it groweth 
from some weakness of body, or softness of spi- 
rit, and not of learning : well may it be, that 

such 



VERULAMIANA. **■■ 

such a point of a man's nature may make him 
give himself to learning ; but it is not learning 
that breedeth any such point in his nature. 



POVERTY OF THE LEARNED. 

It is the case of learned men usually to Be- 
gin with little, and not to grow rich so fa&t a^ 
other men, by reason they convert not their 
labours chiefly to lucre and increase. The feli- 
city and delicacy of princes and great persons 
had long since turned to rudeness and barba- 
rism, if the poverty of learning had not kept 
up civility and honour of life- 

Neither can this point otherwise be. For 
learning endueth men's minds with a true sense 
of the frailty of their persons, the casualty of 
their fortunes, and the dignity of their soul and 
creation ; so that it is impossible for them to 
esteem that any greatness of their own fortune 
can be a true or worthy end of their being and 
ordainment : --whereas the corrupter sort of mere 
politicians, who have not their thoughts esta- 
blished by learning in the love and apprehension 

of 



S6 VEttULAMIANA. 

of duty, nor ever look abroad into universality, 
do refer all things to themselves, and thrust 
themselves into the centre of the world, as if 
all lines should meet in them and their fortunes ; 
never caring, in all tempests, what becomes of 
the ship of state, so they may save themselves- 
in the cockboat of their own fortune. Whereas 
men that feel the weight of duty, and know 
the limits of self love, use to make good their 
places and duties though with peril. And if 
they stand in seditious or violent alterations, it 
is rather the reverence which many times both 
adverse parties do give to honesty, than any 
versatile advantage of their, own carriage. 



LEARNING, MORAL AND PERSONAL. 

Learning taketh away all levity, temerity, 
and insolency, by copious suggestion of all 
doubts and 1 difficulties, and acquainting the 
mind to balance reason on both sides, and to 
turn back the first offers and conceits of the 
mind, and to accept of nothing but examined 
and tried. It taketh away vain admiration of 
any thing, which is the root of all weakness: 

for 



VERULAMIANA. »7 

for all things are admired either because they 
are new, or because they are great. For no- 
velty, no man that wadeth in learning or con- 
templation thoroughly but will find that printed 
in his heart — Nil novi super terrain. And for 
magnitude — if a man meditate upon the uni- 
versal frame of nature ; the earth, with men 
upon it, (the divineness of souls excepted) will 
not seem much other than an ant-hill, where 
some ants carry corn, and some carry their 
young, and some go empty, and all to and fro 
a little heap of dust. It taketh away or mitl- 
gatexh fear of death, or adverse fortune ; which 
are two of the greatest impediments of virtue, 
and imperfections of manners. 

It were too long to go over the particular re- 
medies which learning cloth minister to all the 
diseases of the mind. The unlearned man 
knows not what it is to descend into himself, or 
to call himself to account; nor the pleasure of 
that snavissima vita, indies sentire se fieri meli- 
erem. The good parts he hath^ he will learn to 
shew to the full, and use them dextrously, but 
not much to encrease them : the fault he hath 
he will leaxn how to hide and colour^ but not 

much 



•*■ VERULAMIANA. 

much to amend them. Whereas with the learned 
man it fares otherwise, that he doth ever inter- 
mix the correction and amendment of his mind 
with the use and employment thereof. 

From moral virtue, let us pass-on to matter 
of power and commandment; and consider, 
whether in right reason there be any compar- 
able to that wherewith knowledge in vesteth and 
crowneth man's nature. The commandment of 
knowledge is yet higher than the commandment 
over the will : for it is a commandment over the 
reason, belief, and understanding of man, which 
is the highest part of the mind, and giveth law 
to the will itself ; and there is no power on earth; 
which setteth up a throne, or chair of state, in 
the spirits and souls of men, and in their cogi- 
tations, imaginations, opinions, and beliefs, but 
knowledge and learning. 

As for fortune and advancement, it was well 
noted long ago, that Homer hath given more 
men their livings, than either Sylla or Cesar or 
Augustus ever did, notwithstanding their great 
largesses or donatives and distribution of lands 
to so many legions. And in case of sovereignty 

we 



VERULAMIANA. *$ 

we see, that if arms or descent have carried 
away the kingdom, yet learning hath carried 
the priesthood, which ever hath berni in some 
competition with empire. 

Again, for the pleasure and delight of know- 
ledge and learning, it far surpasseth all othe? 
in nature. We see, in all other pleasures there 
is satiety, and after they be used their verdure 
departeth, which sheweth well they are but de- 
ceits of pleasures, and not pleasures ; and that 
it was the novelty which pleased, and not the 
quality. But of knowledge there is no satiety, 
but satisfaction and appetite are perpetually 
interchangeable; and therefore it appeareth to 
be good in itself simply, without fallacy or 
accident. 

Let us conclude with the dignity and excel- 
lency of knowledge and learning, in that where- 
unto man's nature doth most aspire, immor- 
tality or continuance : for to this tendeth gene- 
ration and raising of houses and families ; to 
this, tend buildings, foundations and monu- 
ments ; to this, tendeth the desire of memory, 
fame and celebration, and in effect the strength 

of 



$o VERULAMIANA. 

of all other human desires. We see then, hovr 
far the monuments of wit and learning are more 
durable than the monuments of power, or of 
the hands. The images of men's wits and 
knowledges remain in books, exempted from 
the wrongs of time, and capable of perpetual 
renovation. Neither are they fitly to be called 
images ; because they generate still, and cast 
their seeds in the minds of others, provoking 
and causing infinite actions and opinions in suc- 
ceeding ages. 



LEGACIES. 



A gbeat estate left to an heir, is as a lure t© 
all the birds of prey round about him to seize on 
him ; if he be not the better stablished in years 
and judgment. Likewise glorious gifts and 
foundations, are like sacrifices without salt ; and 
but the painted sepulchres of alms, which soon 
will putrify and corrupt inwardly. 

Defer not charities till death : for certainly 
if a man weigh rightly, he that doth so, is ra- 
ther liberal of another mau's, than of his own. 



YERULAMIANA. *i 



PUBLIC LETTERS. 



Such letters as are written from wise men* 
are of all the words of man, in ray judgment* 
the best ; for they are more natural than ora- 
tions and public speeches, and more advised 
than conferences or present speeches. So again, 
letters of affairs from such as manage them, or 
are privy to them, are of all others the besfe 
instructions for history, and, to a diligent rea- 
der, the best histories in themselves. 



RESTORATION OF LITERATURE. 

It was the Christian church, which, amidst 
the inundations of the Scythians from the north 
west, and the Saracens from the east, did pre- 
serve, in the sacred lap and bosom thereof, the 
precious relics even of heathen learning, that 
had otherwise been extinguished, as if no such 
thing had ever been. 



I^TLENESfc 



** VERULAMIANA. 



tlTTtENESS. 



Little minds, though never so full of vir- 
tue, can be but a little virtuous. 



LOYALTY. 



The natural instinct of loyalty, when fury is- 
over, doth ever revive in the hearts of subjects 
of any good blood or mind. 



LOVE., 



It is a poor saying of Epicurus, Satis mag*, 
num alter alttri theatrum sumus; as if man, 
made for the contemplation of heaven, and all 
noble objects, should do nothing but kneel be- 
fore a little idol, and make himself subject, 
though not of the mouth, as beasts are, yet of 
the eye, which was given him for higher pur- 
poses. It is a strange thing to note the excess 
of this passion; and how it braves the nature 
and value of things by this — that the speaking 
in a perpetual hyperbole is comely in nothing 

but 



VERULAMIANA. 9S 

but in love. Neither is it merely in the phrase ; 
for whereas it hath been well said, that tha 
arch-flatterer, with whom all the petty flat- 
terers have intelligence, is a man's self, cer- 
tainly the lover is more. For there never was 
a proud man thought so absurdly w r ell of him- 
self, as the lover doth of the person loved; and 
therefore it was well said, " that it is impossible 
to love, and to be wise." Neither doth this 
weakness appear to others only, and not to the 
party loved ; but to the loved most of all, ex- 
cept the love be reciprocal. For it is a true 
rule, that love is ever rewarded either with 
the reciprocral, or with an inward and se- 
cret contempt : by how much the more men 
ought to beware of this passion, which los- 
eth not only other things, but itself. This 
passion hath its floods in the very times of 
weakness, which are, great prosperity, and 
great adversity ; both which times kindle love, 
and make it more fervent, and therefore shew 
it to be the child of folly. 

Nuptial love maketh mankind ; friendly love 
perfecteth it ; but wanton love corrupteth and 
embaseth it. 

2 THE 



94 YERULAMIANA, 



THE LYE. 



It would have been thought a madness- 
among the ancient law-givers, to have set a 
punishment upon the lye given ; which in effect 
is but a word of denial, a negative of another's 
saying. Any lawgiver, if he had been asked 
the question, would have made Solon's answer, 
That he had not ordained any punishment for 
it, because he never imagined the world would 
have been so fantastical as to take it so highly. 
As for words of reproach and contumely (whereof 
the lye was esteemed none) it were incredible, 
but that the orations themselves are extant, 
what extreme and exquisite reproaches were 
tossed up and down in the senate of Rome and 
the places of assembly, and the like in Greece: 
and yet no man took himself fouled by them ; 
but took them but for breath, and the style of 
an enemy, and either despised them or returned 
them, but no blood was spilled among them. 



MACHIAM*. 



YERULAMIANA. 03 



MACHIAVEL1A* 



We are much beholden to Machiavel, and 
others, who write what men do, and not what 
they ought co do : for it is not possible to join 
terpentine wisdom with columbine innocency, 
except men know exactly all the conditions of 
the serpent ; his baseness arid going upon his 
belly, his volubility and lubricity, his envy and 
sting and the rest, that is, all forms and natures 
of evil, for without this, virtue lieth open and 
unfenced. Nay, an honest man can do no good 
upon those that are wicked, to reclaim them, 
without the help of the knowledge of evil : for 
men of corrupted minds pre-suppose that ho- 
nesty groweth out of simplicity of manners, 
and believing of preachers, schoolmasters, and 
men's exterior language. So that, except you 
can make them believe that you know the ut- 
most reaches of their own corrupt opinions, they 
despise all morality. 



MAGNANIMITY. 



VERULAMIANA. 



MAGNANIMITY. 



Magnanimity consisteth in contempt of 
peril, in contempt of profit, and in meriting of 
the times wherein one liveth. 



MAN. 

The mind is the man; and the knowledge of 
the mind. A man is but what he knoweth. 
The sovereignty of man lieth hid in knowledge : 
wherein many things are reserved, which kings 
with their treasures cannot buy, nor with their 
forces command ; their spies and intelligencers 
can give no news of them ; their seamen and 
discoverers cannot sail where they grow. All 
knowledge is to be limitted by religion, and tQ 
be referrecUo use and action. 



MAPS. 



I would not willingly imitate those that de- 
scribe maps, who when they come to some far 

countries, 



VERULAMIANA. 97 



countries, whereof they have no knowledge, 

set do 

there. 



set down how there be great wastes and desarts 



MARRIAGE. 



It were great reason, that those that have 
children should have the greatest care of future 
times, unto which they know they must trans- 
mit their dearest pledges. 

Grave natures, led by custom, and therefore 
constant, are commonly loving husbands. Chaste 
women are often proud and forward, as presum- 
ing upon the merit of their chastity. It is one" 
of the best bonds, both of chastity and obe- 
dience, in the wife, if she think her husband 
wise; which she will never do, if she find him 
jealous. 

Wives are young men's mistresses ; compa- 
nions for middle-age ; and old men's nurses. 
Yet he was reputed one of the wise men, who 
made answer to the question, when a man 

F should 



3* YERULAMlANA. 

should marry ? — « A young man not yet, an old 
man not at all.*' 



It is often seen that bad husbands have very 
good wives : whether it be, that it raiseth the 
price of their husbands kindness, when it comes - 7 
or, that the wives take a pride in their patience* 



MEANS NOT JUSTIFIED BY THE END. 

There are a number of cases of comparative 
duty ; amongst which, that of all others is the 
most frequent, where the question is of a great 
deal of good to ensue of a small injustice? but 
the reply is good, Auctorem present is justicw 
habes, sponsor em futura non habes ; men pursue 
things which are just in present, and leave the 
future to the Divine Providence. 



MEMORY. 



Since young men may be happy by hope, 
why should not old men, and sequestered men, 
by remembrance ? 

KNOWLEDGE 



YERULAMIANA. 99 



KNOWLEDGE OF MEN, 

Weakness and faults are best known from 
enemies, virtue and abilities from friends, cus- 
toms and times from servants, conceits and opi- 
nions from familiar friends. General fame is 
light, and the opinions conceived by superiors 
or equals are deceitful. But the soundest dis- 
closing and expounding of men is, by their 
natures and ends; wherein the weakest sort of 
men are best interpreted by their natures, and 
the wisest bv their ends. 



MENTAL FRIVOLITIES. 

I make no more estimation of repeating a 
great number of names or words upon once 
hearing, or the pouring forth of a number of 
verses or rhymes extemporaneously, or the mak- 
ing of a satirical simile of every thing, or the 
turning of every thing to a jest, or the falsifying 
or contradicting of every thing by cavil, or the 
like (whereof in the faculties of the mind there 
is great copia, and such as by device and prac- 
F 8 tice 



100 VERULAMIANA. 

tice may be exalted to an extreme degree of 
wonder) ; than I do of the tricks of tumblers, 
funambuloes, baladines ; the one being the same 
in the mind, that the other is in the body ; 
matters of strangeness without worthiness. 



DECEPTIONS OF MIND. 

The mind of man is far from the nature of a 
clear and equal glass, wherein the beams of 
things should reflect according to their true inci- 
dence ; nay, it is rather like an enchanted glass, 
full of superstition and imposture, if it be not 
delivered and reduced. To the nature of the 
mind of all men it is consonant for the affirma- 
tive or active to effect more than the negative 
or privative. So that a few tjmes hitting or 
presence, countervails oft-times failing or ab- 
sence : as was well answered by jDiagoras to 
him that shewed him, in Neptune's temple, the 
great number of pictures of such as had escaped 
shipwreck, and had paid their vows to Neptune, 
saying, <s Advise now, you that think it folly to 
invocate Neptune in tempest !" *' Yea, but 
(saith Diagoras) where are they painted that are 

] drowned ?" 



VF.RULAMIANA.- 10 1 

drowned i" Let us consider,, again, the false 
appearances imposed upon us by individual na- 
ture and custom. Although our persons live in 
the view of heaven, yet our spirits are included 
in the caves of our own complexions and cus- 
toms, which minister unto us infinite errors and 
vain opinions, if they be not recalled to exa- 
mination. 



CULTURE OF TME MIND. 

In the culture and care of the mind of man, 
two things are without our command ; points of 
nature, and points of fortune : for to the basis 
of the one, and the conditions of the other, 
our work is limited and tied. But when we 
Speak of suffering, we do not speak of a dull 
and neglected suffering, but of a wise and in- 
dustrious suffering ; which draweth and contrive 
eth use and advantage out of that which seeni- 
eth adverse and contrary, and is what properly 
we call accommodating or applying. 

If it deserves to be considered that there are 
minds which are proportioned to great matters, 

F3 and 



305 VfcRULAMIANA. 

and others to small ; doth it not deserve as well 
-to be considered that there are minds propor- 
tioned to intend many matters, and others to 
few? So that some can divide themselves; 
others can perchance do exactly well, but it 
must be but in few things at once ; and so there 
comes to be a narrowness of mind, as well as 
pusillanimity. Again, some minds are propor- 
tioned to that which may be dispatched at once, 
or within a short return of time ; others to that 
which begins afar off, and is to be won by length 
of pursuit. 

Of much like kind are those impressions of 
nature which are imposed upon the mind by 
sex, by age, bj r climate, by health and sick- 
ness, by beauty and deformity, and the like; 
which are inherent, and not external : and 
again, those which are caused by extern for- 
tune, as sovereignty, nobility, obscure birth, 
riches, want, magistracy, privateness, prospe- 
rity, adversity, constant fortune, variable for- 
tune, rising per sal turn or per gradm, and the 
hke. 

Another 



VERULAMIANA. 103 

Another article of this knowledge is the en- 
quiry touching the affections :. for as in medi- 
cining the body, it is in order first to know 
the divers complexions and constitutions, se- 
condly the diseases, and lastly the cures; so in 
niedicining the mind, after knowledge of the 
divers characters of men's nature, it followeth 
to know the diseases and infirmities of the mind, 
winch are no other than the perturbations and 
distempers of the affections. For as the anci- 
ent politicians, in popular states, were wont to 
compare the people to the sea, and the orators 
to the winds ; because as the sea would of itself 
be calm and quiet if the winds did not move and 
trouble it, so the people would be peaceable and 
tractable if the seditious orators did not set. 
them in working and agitation : it may be fitly 
said, that the mind in the nature thereof would 
be temperate and stayed, if the affections, as* 
winds, did not put it into tumult and pertur- 
bation. This is of special use in moral and 
civil matters, to set affection against affection, 
and to master one by another ; for as in the go- 
vernment of states it is sometimes necessary to 
bridle one faction with another, so it is with the 
government within, 

F4 The 



204 ' VERULAM1ANA. 

The opinion of Aristotle seemeth to me & 
negligent opinion, that of those which consist 
by nature, nothing can be changed by custom ; 
for there be many precepts of the wise, order- 
ing the exercises of the mind, whereof we will 
recite a few. That we beware to take not at the 
first either too high a strain, or too weak : for if 
too high, in a diffident nature you discourage, 
in a confident nature you breed an opinion of 
facility ; and so a sloth, if too weak, you may 
not look to perform and overcome any great 
task. Another precept is,. to practice all things 
chiefly at two several times, the one when the 
mind is best disposed, the other when it is worse 
disposed. Another precept is, to bear ever to- 
v.^rrla the contrary ex trerne- of thftt wherein* to we 
are by nature inclined. Another precept is, 
that the mind is brought to any thing better, and 
with more sweetness and happiness, if that 
wh^reunio you pretend be not first'in the inten- 
tion, because of the natural hatred , against 
necessity and constraint. But there is a kind 
of culture of the mind that seemeth yet more 
accurate and elaborate than the rest, and is 
built upon this ground — That the minds of all 
men are sometimes in a state more perfect, and 



VERULAMIANA. lo^ 

at other times in a state more depraved. The 
purpose therefore of this practice is to fix 
and cherish the good hours of the mind, and to 
obliterate and take forth the evil. We will 
conclude with that last point, which is of all 
other means the most compendious and sum- 
mary, and the most noble and effectual, to the 
reducing of the mind unto virtue and good 
estate; which is, the electing and propounding 
to a man's self gocd and virtuous ends of his 
life, such as may be in a reasonable sort within 
his compass to attain. For if these two things 
be supposed, that a man set before him honest 
and good ends, and again that he be resolute 
and constant and true unto them ; it will follow 
that he shall mould himself into all virtue at 
once. 



MORAL PHILOSOPHY. 

If it be said that the cure of men's minds 
belongeth to sacred divinity, it is most true ; 
but yet moral philosophy may be offered unto 
her, as a wise servant and humble handmaid. 
For as the Psalm saith, that the eyes of the 

F 5 handmaid 



io6 VERULAMIANA. 

handmaid look perpetually tozcards the mistress, 
and ye% no doubt, many things are left to the 
discretion of the handmaid to discern of the 
mistress's will ; so ought moral philosophy to^ 
give a constant attention to the doctrines of 
divinity, and yet so as to yield of herself,, within, 
due limits, many sound and profitable directions.. 



POWER OF MUSIC. 

It hath been antiently held and observed,, 
that the sense of hearing, and the kinds of mu- 
sic, have most operation upon manners; as, to 
encourage men, and make them warlike ; to 
make them, soft and effeminate ; to make them 
grave ; to make them light ; to make them gen- 
tle and inclined to pity. The cause is, that the 
sense of hearing striketh the spirits more imme- 
diately than the other senses, and more incor-- 
poreally than the smelling ; for the sight, taste, 
and feeling, have their organs not of so present 
and immediate access to the spirits, as the hear* 
ijrig hath. 



NAVIGATION 



VERULAMIANA, 107 



NAVIGATION AND DISCOVERY. 

The proficiency in navigation and discoveries 
may plant an expectation of the further profi- 
cience and augmentation of all sciences, be- 
cause it may seem, they are ordained by God to 
be coevals; that is, to meet in one age. For so 
the prophet Daniel, speaking of the latter 
times, foretelleth — Plurirni per transibunt, tt 
multiplex eret suentia ; as if the openness and 
thorough passage of the world, and the increase 
of knowledge, were appointed to be in the 
same ages. . 



OATHS. 



Fo.R: perjury, it is hard to. say whether it be 
more odious to God, or pernicious to man : an 
oath, saith the apostle, is the end of contro- 
versies : if therefore that boundary of suits be 
t^ken away or misplaced, where shall be the end? 



F6 opinion 



308 VERULAMIANA. 



OPINION AND TIME. 



Opinion is a blast that goeth and cometh: 
for time, it is true, it goeth, and cometh not ; 
but yet I have learned that it may be redeemed* 



OPPORTUNITY. 



A wise man will make more opportunities 
than he finds. 



ORDER, AND HARMONY. 

The causes of that which is pleasing or un- 
grateful to the hearing, may receive light by 
that which is pleasing or ungrateful to the 
sight. There be two things pleasing to the sight, 
colours and order. The pleasing of colour 
symbolizeth with the pleasing of any single 
tone to the ear ; but the pleasing of order doth 
symbolize with harmony. Both these pleasures 
(that of the eye, and that of the ear) are but the 
effects of equality, good proportion, or corres- 
, pondence : 



VERULAMIANA. 109 

pondence : so that equality and correspondence 
are the causes of harmony. 



PARENTS AND CHILDREN. 

The joys of parents are secret; and so are 
their griefs : they cannot utter the one, nor 
will they utter the other. Children sweeten 
labours ; but they make misfortunes more bit- 
ter : they increase the cares of life, but they 
mitigate the remembrance of death. 

The difference in the affection of parents 
towards their children is many times unequal^ 
and sometimes unworthy; as Solomon saith, 
A wise son rejoictth the father, hut an ungra- 
cious son shames the mother. A man shall see, 
where there is a house full of children, one or 
two of the eldest respected, and the youngest 
made wantons ; but in the midst, some that 
are as it were forgotten, who many times, ne- 
vertheless, prove the best. 

The illiberality of parents in allowance to- 
wards their children is an harmful error; it makes 

them 



110 VERULAMIANA. 

them base, acquaints them with shifts,, makes 
them sort with mean company, and makes them 
surfeit more when they come to plenty: and 
therefore the proof is best, when men keep 
their authority towards their children, but not 
their purse* 

Let parents choose betimes the vocations and 
courses they mean their children should take ; 
for then they are most. flexible; and let them 
not too much apply themselves to : the disposi- 
tion of their children,, as thinking they will 
t&ke best to that which they have most mind to. 
It is true, that if the affection or aptness of the 
children be extraordinary, then it is not good i 
tg.cross.it. _ 

They who. are th^e first raisers of their houses, 
are most indulgent towards, their children ; be- 
holding them as the continuance, not only of 
their, kind., but, of their work; and so, hctji , 
children ^nd creatures. . 



PARABLES, 



VERULAMIANA. lit 



PARABLES AND SIMIUES.. 

Allusive, or parabolical, is a narratioiv.ap- 
plied only to express some special purpose or 
conceit : which latter kind of parabolical wis- 
dom was much more in use in the ancient times 
as by the fables of Esop, and the brief sen- 
tences of the Seven, and the use of hierogly- 
phics, may appear. And the cause was, for 
it was then of necessity to express any point of 
reason, which was more sharp and subtle than 
the vulgar, in that manner ; because men, in 
those times, wanted both variety of examples 
and subtlety of conceit ,: and as heiroglyphics 
w^ere before letters, so parables were, before ar- 
guments. And nevertheless now, and at all 
times, they do retain much life and vigour; be- 
cause reason cannot be so sensible, nor example 
so fit* 

In matters of faith and religion, we raise our 
imagination above our reason; which is the 
cause why religion sought ever access to the 
mind by similitudes, types, parables, visions, 
dreams. 

EHJLQSOPHICAL 



-12 2 'VERULAMIANA. 



PHILOSOPHICAL SCEPTICISM. 

When a doubt is once received, men labour 
rather how to keep it a doubt still, than how to 
solve it, and accordingly bend their wits. But 
that use of wit and knowledge is to be allowed, 
which labonreth to make doubtful things cer- 
tain ; and not those who labour to make certain 
things doubtful. 



PHILOSOPHISM. 



If men had not, through many ages, been 
prepossessed with religion and theology ; and if 
civil governments had not been averse from 
innovations of this kind, though but intended, 
there would doubtless have been numerous other 
sects of philosophies and theories introduced, 
of kin to those which, in great variety, formerly 
flourished among the Greeks. 



PHYSIOGNOMY, 



VERULAMIANA. H3 



PHYSIOGNOMY. 



The lineaments of the body disclose the dis- 
position and inclination of the mind in general ; 
but the motions of the countenance and parts 
do not only so, but do farther disclose the pre- 
sent humour and state of the mind and will. — - 
" As the tongue speaketh to the ear, so the ges- 
ture speaketh to the eye." 



PHYSICIANS. 



The lawyer is judged by the virtue of his 
pleading, and not by the issue of the cause. 
The mastej of the ship is judged by the direct- 
ing his course aright, and not by the fortune of 
the voyage. But the physician, and perhaps 
the politician, have no particular acts demon -s 
strative of their ability, but are judged most by 
the event, which is ever but as it is taken : for 
who can tell, if a patient die or recover, or if a 
state be preserved or ruined, whether it be art 
or accident ? And therefore many times the im- 
postor is prized, and the man of virtue taxed. 

Nay, 



114 VERULAMIANA. 

Nay, we seethe weakness and credulity of men 
is such, as they will often prefer a mountebank 
or witch before a learned physician. For in all 
times, in the opinion of the multitude, witches 
and old women and impostors have had a com- 
petition with physicians. And what followeth ? 
Even this — that physicians say to themselves, 
as Solomon expresses it upon a higher occasion, 
If it befall me, as befalleth to fools, why should 
I labour to be more zcise ? Therefore I cannot 
much blame physicians, that they use com- 
monly to intend some other art or practice, 
which they fancy, more than their profession. 
For you shall have of them, antiquarians, poets, 
humanists, statesmen, merchants, divines; arid 
in every of these better seen than in their. pro r 
fession : and, no doubt, upon this ground, that 
they find their mediocrity or excellency in their 
art maketh no difference in profit and reputation 
towards their fortune, 



EOETRY, 



Poesy is a part of learning in measure of 
words, for the rnp^. part, restrained, but in all 

other 



VKRULAMIANA. m 

other points extremely licensed, and doth truly 
refer to the imagination ; which, being not tied 
to the laws of matter, may at pleasure join that 
which nature hath severed, and sever that which 
nature hath joined, and so make unlawful 
matches and divorces of things. The use of 
this feigned history hath been to give some sha- 
dow of satisfaction to the mind of man, in those 
points wherein the nature of things doth deny it, 
the world being in proportion inferior to the 
soul; by reason whereof there is, agreeable to 
the spirit of man, a more ample greatness, a 
more exact goodness, and a move absolute 
variety, than can be found in the nature of 
things, Because true history propoundeth the 
successes and issues of actions not so agreeable 
to the merits and virtue of vice ; therefore poesy 
feigns them more justice in retribution, and 
more according to revealed providence : because 
true history representeth actions and events 
more ordinary, and less interchanged ; there- 
fore poesy endueth them with more rareness, 
and more unexpected and alternative variations: 
so as it appeareth that poesy serve th and con*- 
fereth to magnanimity, morality, and to delec* 
tation. Therefore it was ever thought to have 



316 VERULAMIANA. 

some partition of divineness, because it doth 
raise and erect the mind* by submitting the 
shews of things to the desires of the mind ; 
whereas reason doth buckle and bow the mind 
unto the nature of things* And we see, that 
by these insinuations and congruities with man's 
nature and pleasure, joined also with the agree- 
ment and consort it hath with music, it hath 
had access and estimation in rude times and bar- 
barous regions, where other learning stood 
•excluded. 

To ascribe unto it that which is due. — For the 
expression of affections, passions, corruptions, 
and customs, we are beholden to poets more 
than to the works of the philosophers; and for 
wit and eloquence, not much less than to the 
harangues of the orators. 



politeness. 



Small matters win great commendation, be- 
cause they are continually in use and in note; 
whereas the occasion of any great virtue com- 
■eth but on festivals : therefore it doth much add 
to a man's reputation, and is (as Queen Isabella 

said) 



VERULAMIANA. ill 

said) like perpetual letters commendatory, to 
have good forms. Not to use ceremonies at all, 
is to teach others not to use them again, and so 
diminisheth respect to one's self; especially 
they be not to be omitted to strangers, and for- 
mal natures: but the dwelling upon them, and 
exalting them above the moon, is not only tedi- 
ous, but doth diminish the faith and credit of 
him that speaks. Men had need beware how 
they be too perfect in compliments ; for, be 
they never so sufficient otherwise, their enviers 
will be sure to give them that attribute to the 
disadvantage of their greater virtues. 

Mens' behaviour should be like their apparel ^ 
not too straight or point device, but free for' 
.exercise or motion. 



POPULAR JUDGMENT. 



We see commonly the levity and incon- 
stancy of men's judgments, which, till a matter 
be done, wonder that it can be done ; and, as 
soon as it is done, wonder again it was no sooner 
done. 



POSTERITY. 



lit VERULAMIANA. 



POSTERITY. 



The appeal is lawful, from the first cogi- 
tations of men to their second ; and from the 
nearer times, to the times farther off. 



PRAISE. 



Praise is the reflection of virtue : but it is 
as the glass or body which giveth the reflection. 
If it be from the common people it is com- 
monly false and nought, and rather followeth 
vain persons than virtuous ; for the common 
people understand not many excellent virtues : 
the lowest virtues draw praise from them, the 
middle virtues work in them astonishment or 
admiration, but of the highest virtues they have 
no sense or perceiving at all ; but shews, and 
species virtutibus similes, serve best with them. 
Certainly fame is like a river, that beareth up 
things light and swoln, and drowns things 
weighty and solid : but if persons of quality 
and judgment concur, then it is, as the Scrip- 
ture saith, Namen bonum imtar ingumti fra- 

grantk* 



VERULAMIANA. 11* 

grantis. It filleth all round about, and will not 
easily away ; for the odours of ointments are 
more durable than those of flowers. 



PRODIGIES. 



Neither am I of opinion, that superstitious 
narrations of sorceries, witchcrafts, dreams, di- 
vinations, and the like, where there is an assur- 
ance of the fact, be altogether excluded. For 
it is not yet known in what cases, and how far, 
effects attributed to superstition do participate 
of natural causes : and therefore however the 
practice of such things is to be condemned, yet 
from the speculation and consideration of them 
like may be taken not only for discerning of the 
offences, but for the farther disclosing of nature. 



PROFESSORS AND STUDENTS. 

Disciples do owe unto masters only a tem- 
porary belief, and a suspension of their own 
judgment till they be fully instructed ; and not 
ctn absolute resignation, or perpetual captivity : 

2 and 



I 

120 VERULAMIANA. 



and therefore, I will say no more, but so let 
great authors have their due, as that time, who 
is the author of authors, be not deprived of his 
due, which is farther and farther to discover 
truth. 



PRUDENCE AND SELF-KNOWLEDGE. 

As the divine glass is the word of God, so the 
politic glass is the state of the world, or times 
wherein we live, in the which we are to behold 
Gurselves. 

Men ought to take an impartial view of their 
own abilities and virtues, and again of their 
wants and impediments ; accounting these with 
the most, and those with the least ; and from 
this view and examination, to frame these con- 
siderations following. First, how the consti- 
tution of their nature sorteth with the general 
state of the times ; which if they find agreeable 
and fit, then in all things to give themselves 
more scope and liberty, but if, differing and 
dissonant, then in the whole course of their 
life to be more close, retired and reserved. 

Secondly, 



VERULAMIANA. 1*1 

Secondly, to consider how their nature sorteth 
with professions and courses of life, and accord- 
ingly to make election, if they be free; and if 
engaged, to make the departure the first oppor- 
tunity. Thirdly, to consider how they sort 
with those whom they are like to have compe- 
titors and concurrents, and to take that course 
wherein there is most solitude, and themselves 
likely to be most eminent. Fourthly, in the 
choice of their friends and dependants, to pro- 
ceed according to the composition of their own 
nature. Fifthly, to take special heed how.ijiey 
guide themselves by examples, in thinking they 
can do as they see others do, when perhaps 
their natures and carriages are far differing. 

Next to the well understanding and discern- 
ing of a man's self, there followeth the "well 
opening and revealing a man's self; wherein we 
see nothing more usual than for the more able to 
make the less shew. For there is a great advan- 
tage in the well setting forth of a man's virtues,, 
fortunes, merits; and, again, in the artificial 
covering of a man's weaknesses, defects, dis- 
graces. Caution is, when men do ingeniously 
and discreetly avoid to be put into those things 

G for 



•m VERULAMIANA. 

for which they are not proper : whereas, con- 
trariwise, bold and unquiet spirits will thrust 
themselves into matters without difference, and 
so publish and proclaim all their wants. What- 
soever want a man hath, he must see that he 
pretend the virtue that shadoweth it: as, if he 
be dull, he must affect gravity ; if a coward, 
mildness; and so the rest. For confidence, it 
is the last but surest remedy, to depress and seem 
to despise whatever a man cannot attain : ob- 
serving the good principle of the merchants, 
who endeavoured to raise the price of their 
commodities, and to beat tlown the price of 
others. But there is a confidence that passeth 
this other, which is, to face out a man's own 
defects, in seeming to conceive that he is the 
best in those things wherein he is failing; and 
to help that again, to seem tm the other side 
that he hath least opinion of himself in those 
things wherein he is best. In this righting and 
helping of a man's self in his own conduct, he 
must take heed that he shew not himself dis- 
mantled and exposed to scorn and injury, by 
too much dulceness, goodness and facility *>f na- 
ture, but shew some sparkles of liberty, spirit 
and edge i which kind of fortified carriage, 

« with 



VERULAMIANA. tt3 

with a ready rescuing of a man's self from 
scorns, is sometimes of necessity imposed upon 
men by somewhat in their person or fortune \ 
but it ever succeedcth with good felicity. 

Another precept of this knowledge is, by all 
possible endeavour to frame the mind to be 
pliant and obedient to occasion. Men are 
where they were, when occasions turn ; and 
therefore of Cato, whom Livy maketh such an 
architect of fortune, he addeth that he had 
versatile ingenium. And thereof it cometh 
that those grave solemn wits, which must be 
like themselves, and cannot make departures, 
have more dignity than felicity. But from 
whatsoever root or cause this restiveness of mind 
proceedeth, it is a thing most prejudical ; and 
nothing is more politic than to make the wheels 
of our mind concentric and volubile with the 
wheels of fortune. 

Another part of this knowledge is, the ob~ 
serving a good mediocrity in the declaring or 
not declaring a man's self. Another precept is, 
to accustom our minds to judge of the propor- 
tion or value of things, as they conduce and 
G3 are 



124 VERULAMIANA. 

are material to our particular ends ; and that to 
do substantially, and not superficially. As foi 
the true marshaling of men's pursuits towards 
fortune, as they are more or less material, I hold 
them to stand thus. First the amendment of 
their own minds ; for the removing the impedi- 
ments of the mind will sooner clear the passages 
of fortune, then the obtaining fortune will re- 
move the impediments of the mind. In the 
second place I set down wealth and means, 
which, I know, most men would have placed 
first, because of the general use which it bear- 
eth towards all variety of occasions. But, it 
may be truly affirmed, that it is not monies that 
are the sinews of fortune, but it is the sinews 
and steel of men's minds, wit, courage, auda- 
city, resolution, temper, industry, and the like. 
In the third place I set down reputation, because 
of the peremptory tides and currents it hath, 
which, if they be not taken in their due time, 
are seldom recovered ; it being extreme hard to 
play an after-game of reputation. Lastly, I 
place honour, which is more easily won by 
any of the other three, much more by all', than 
any of them can be purchased by honour. To 
conclude this precept, as there is order and pri- 

1 ority 



TERtilrAMlANA. . 125 

ority in matter, so is there in time, the prepos- 
terous placing whereof is one of the commonest 
errors; while men fly to their ends, when they 
should intend their beginnings. 

Another precept of this knowledge is, not to 
embrace any matters which do occupy too great 
a quantity of time. Another precept of this 
knowledge is, to imitate nature, which doth 
nothing in vain ; which surely a man may do if 
he well interlace his business, and bend not his 
mind too much upon that which he principally 
intendeth. Another precept of this knowledge 
is, not to engage a man's self peremptorily in 
any thing, though it seem not liable to accident, 
but ever to have a window to fly out at, or a door- 
way to retire by ; following the wisdom in the 
ancient fable of the two frogs, who consulted 
when their plash was dry whither they should 
go, and the one moved to go down into a pit 
because it w r as not likely the water would dry 
there, but the other answered — et True, but if 
it do, how shall we get out again ? Another 
precept of this knowledge is, that ancient pre- 
cept of Bias, construed not to any point of 
perfidiousness, but only to caution and mode- 
G 3 ration. 



>}6 VERULAM1ANA. 

ration, Et tuna ianquam immicmfuturm, et odi 
tanquam amaturus : for it utterly betrayeth all 
utility for men to embark themselves too far 
into unfortunate friendships, troublesome spleens 
and childish and humoursome envies or emu- 
lations. ^ 

But it must be remembered, all this while, 
that the precepts which we have set down are 
of that kind which may be counted and called 
bona arte*. Men ought to look up to the Eter- 
iial Providence and Divine Judgment, which 
often subverteth the wisdom of evil plots and 
imaginations, according to that scripture — He 
Jiath conceived mischief, and shall bring forth a 
rain thing. And although men should refrain 
themselves from injury and evil arts, yet this 
incpssanfand Sabbathless pursuit of -a man's for- 
tune leaveth not that tribute which we owe to 
God of our time, who, w r e see, demandetb a 
tenth of our substance, but a seventh, which is 
more strict, of our time : and it is to small pur- 
pose to have an erected face towards heaven, 
and a perpetual grovelling spirit upon earth, 
eating dust, as doth the serpent. And if any 
man flatter himself that he will employ his for- 

tans 



VERULAM1ANA. 1.37 

tune well, though he should obtain it ill ; these 
compensations and satisfactions are good to be 
used, bujt never good to be proposed. Let men 
rather build upon that foundation which is a 
corner-stone of divinity and philosophy, wherein 
they join close. For divinity saith, Primum 
quccrite rtgnum Dei, et ista omnia adjhientur 
vohis; and Philosophy saith, Primum qucerite 
bona animiy ctztera aut auderunt, aid non obe- 
runt. And although the human foundation 
hath somewhat of the sands, yet the divine 
foundation is upon the rock. 



RETENGE. 



In taking revenge, a man is but even with 
his enemy ; but in passing it over he is supe- 
rior : for it is a prince's part to pardon. And 
Solomon, I am sure, saith, it is the glory of a 
man to pass by an offence. That which is past 
is gone and irrevocable, and wfse men have 
enough to do with things present and to come : 
therefore they do but trifle with themselves, 
that labour in past matters. There is no man 
doth a wrong for the wrong's sake ; but thereby 
G4 to 



*2d VERULAMIANA. 

to purchase himself profit,, or pleasure, or ho- 
nour, or the like. Therefore, why should I be 
angry with a man for loving himself better than 
me ? And if any man should do wrong out of 
ill nature, Why ? — yet it is but like the thorn, 
or briar, which prick and scratch, because they 
can do no other. 

Cosmus, duke of Florence, had a desperate 
saying against perfidious and neglecting friends, 
as if those wrongs were unpardonable. " You 
shall read (said he) that we are commanded to 
forgive our enemies; but you never read that 
we are commanded to forgive our friends !" But 
yet the spirit of Job was in a better tune — • 
u Shall we (saith he) take good at God's hands, 
and not be content to take evil also ?" And so 
of friends in a proportion. 

This is certain, that a man that studieth re- 
venge, keeps his own wounds green ; which, 
otherwise would heal, and do well. Vindicative 
persons live the life of witches, who as they are 
mischievous, so end they unfortunately. 



KICKES. 



VERULAMIANA. 129 



RICHES. 



I cannot call riches better than the baggage 
of virtue. The Roman word is better, impe- 
dimenta. For as the baggage is to an army, so 
are riches to virtue. It cannot be spared, 
nor left behind, but it hindereth the march; 
yea, and the care of it, sometimes, loseth or 
disturbeth the victory. The personal fruition, 
in any man, cannot reach to feel great riches : 
there is a custody of them ; or a power of dole 
and donative of them, or a fame of them; but 
no solid use to the ow r ner. 

Great riches have sold more men than they 
have bought. 

Seek not proud riches; but such as thou - 
may st get justly, use soberly, distribute cheer-* 
fully, and leave contentedly. Yet have no ab- 
stract or friarly contempt of them. 

The ways to enrich are many, and most of 

them foul. Parsimony is one of the best, and 

G 5 yet 



330 VETtULAMIAtfA. 

yet is not innocent : for it witholdeth men from 
works of liberality and charity. 

It was truly observed by one, That himself 
came very hardly to a little riches, and very 
easily to great riches. 

Be not penny-wise : riches have wings; ai*I 
sometimes they fly away of themselves ; some- 
times they must be set flying to bring in more* 
He thatresteth upon gains certain, shall hardly 
grow to great riches. And he that puts all upon 
adventures doth sometimes break, and come to 
poverty: it is good, therefore, to guard adven- 
tures with certainties that may uphold losses. 

Believe not much them which seem to despise 
riches: for they despise them that despair of 
them \ and none worse when they come to them* 



SCEPTICISM. 



It is better to know so much as is necessary, 
antJ yet not think ourselves to know all ; than 

to 



VERULAMIANA. 131 



to think that we know all, and yet remain igno- 
rant of that which is necessary. 



SELF CONCEIT. 



It was prettily devised by Esop — The fly sat 
upon the axle-tree of the chariot- wheel, and 
said, " What a dust do I raise." So are there 
some vain persons, who, whatsoever goeth 
alone, or moveth upon greater means, if they 
have never so little a hand in it ; think it is they 
that carry it. They that are glorious must needs 
be factious ; as all bravery stands upon compa- 
rison. They must needs be violent, to make 
good their own vaunts : neither can they be se- 
cret, and are therefore not effectual ; but accord* 
ing to the French proverb, Beaucoup dc bruitj 
peu dc fruit — much bruit, little fruit. 



self-love. 



Divide with reason, between self-love and 

society; and be so true to thyself, as thou be 

not false to others, — especially to thy king and 

G6 country. 



133 VERULAMIANA. 

country. It is a poor centre of a man's actions 
— Himself. It is right earth. For that only 
stands upon its own centre : whereas all things 
which have affinity with the heavens, move 
upon the centre of another that they benefit. 
Wisdom for a man's self, is in many branches 
thereof a depraved thing. It is the wisdom of 
rats, that will be sure to leave a house somewhat 
before it fall. It is the wisdom of the fox, that 
thrusts out the badger who digged and made 
room for him. It is the wisdom of crocodiles, 
which shed tears when they would devour. 
But that which especially to be noted is, that 
those who (as Cicero says of Pompey) are sui 
umantes sine rivali, are many times unfortunate. 
And whereas they have all their times sacrificed 
to themselves, they become in the end them- 
selves sacrifices to the inconstancy of fortune,, 
whose wings they thought by their self-wisdom 
to have pinioned. 



SELF RESPECT. 

The reverence of a man's self is, next reli- 
gion, the chiefest bridle of all vices. 

SOLITUDE^ 



VERULAMIANA, 133 



SOLITUDE. 



It had been hard for him that spake it to 
have put more truth and untruth together, in a 
few words, than in that speech — " Whosoever 
is delighted in solitude, is either a wild beast or 
a God." For it is most true, that a natural and 
secret hatred and averseness from society, in 
any man, hath somewhat of the savage beast ; 
but it is most untrue, that it should have any 
character at all of the divine nature, except it 
proceed, not out of a pleasure in solitude, but 
out of a love and desire to sequester a man's 
self for a higher conversation ; as in divers of the 
antient hermits, and holy fathers- of the church. 
But little do men perceive what solitude is, and 
how far it extendeth. For a crowd is not com- 
pany, and faces are but a gallery of pictures, 
and talk is but a tinkling cymbal, where there 
is no love. The latin adage meeteth with it a 
little ' 7 Magna civitas, magna solitude. But we 
may go farther, and affirm most truly, that it 
is a mere and miserable solitude to want true 
friends ; without which the world is but a wil- 
derness, 

SOPHISM 



134 VERULAMIANA. 



SOPHISM. 



As many substances in nature, which are 
solid, do putrefy and corrupt into worms ; so 
it is the property of good and sound knowledge 
to putrefy and dissolve into a number of subtle, 
idle, unwholesome, and (as I may term them) 
vermiculate questions, which have indeed a kind 
of quickness and life of spirit, but no soundness 
of matter or goodness of quality. For the wit 
and mind of man, if it work upon matter, 
which is the contemplation of the creatures of 
God, worketh according to the stuff, and is 
limited thereby : but if it work upon itself, as 
the spider worketh the web, then it is endless, 
and brings forth indeed cobwebs of learning, 
admirable for the fineness of thread and work, 
but of no substance or profit. 



NATURE OF THE SOUL. 

As the substance of the soul, in the creation, 
was not extracted out of the mass of heaven 
and earth, by the benediction of a producat, 

but 



VERULAMIANA. 1S5 

but was immediately inspired from God ; so it is 
not possible that it should be, otherwise than by 
accident, subject to the laws of heaven and 
earth, which are the object of philosophy : and 
therefore the true knowledge of the nature and 
state of the soul, must come by the same inspi- 
ration that gave the substance. 



SOUNDS CONDUCIVE TO REPOSE. 

Tones are not so apt altogether to procure 
sleep, as some other sounds ; as the wind, the 
purling of water, humming of bees, and a 
sweet voice of one that readeth. The cause 
whereof is, that tones, because they are equal 
and slide not, do more strike and direct the 
sense than the others : and over-much attention 
hindereth sleep. 



STUDIES. 



Studies serve for delight, for ornament, and 
for ability. Their chief use for delight, is in 
privateness and retiring ; for ornament, is in dis- 
course ; 



136 VERULAMIANA. 

course f and for ability, is in the judgment and 
disposition of business. They perfect nature, 
and are perfected by experience : for natural 
abilities are like natural plants, that need prun- 
ing by study ; and studies themselves do give 
forth directions too much at large, except they 
be bounded in by experience. Read not to con^ 
tradict and confute, nor to believe and take for 
granted, nor to find talk and discourse; but to 
weigh and consider. Some books are to be 
tasted, others to be swallowed* and some ie\v to 
be chewed and digested : that is, some books 
are to be read only in parts; others to be read, 
but not curiously ; and some few to be read 
wholly and with diligence and attention. If a 
man write little, her had need have a great 
memory; if he confer little, he had need have 
a present wit ; and if he read little, he had 
ne'ed have much cunning to seem to know what 
he doth not. Histories make men wise; Poets, 
witty; the Mathematics, subtle ; Natural Phi- 
losophy, deep ; Moral Philosophy, grave ; Logic 
and Rhetoric, able to contend. Crafty men 
contemn studies ; simple men admire them ; 
and wise men use them. For they teach not 

their 



VERULAMIANA. 13? 

their own use ; but that is a wisdom without 
them, and above them, won by observation. 

There be chiefly three vanities in studies, 
whereby learning hath been most traduced. For 
those things we do esteem vain, which are either 
false or frivolous ; those which either have no 
truth, or no use : and those persons we esteem 
vain, which are either credulous or curious ; 
and curiosity is either in matter or words. So 
that in reason, as well as in experience, there 
fall out to be these three distempers of learning: 
the first, fantastical learning ; the second, con- 
tentious learning ; and the last, delicate learn- 
ing: vain imaginations, vain altercations, and 
vain affectations. 



YEHEMENCY OF STYLE. 

Bitter and earnest writing must not hastily 
be condemned : for men cannot contend coldly 
and without affection, about things which they 
hold dear and precious. 



SUFFICIENCY. 



J38 VERULAMIANA, 



SUFFICIENCY. 



If a man cntereth into an high imagination 
that ha can compass and fathom all accidents; 
and ascribeth all successes to his drifts and 
reaches ; and the contrary to his errors and 
sleepings : it is commonly seen that the evening 
fortune of that man is not prosperous. 



TIMIDITY AND COVETOUSNESS. 

A timorous man is everybody's; a covetous 
man is his own. 



TRUTH AND FALSHOOD. 

Certainly there be who delight in giddi- 
ness, an(t count it a bondage to fix a belief; 
affecting free-will in thinking, as well as in act-* 
ing. But it is not only the difficulty and labour 
which men take in finding out of truth ; nor 
again, that, when it is found, it imposeth upon 
men's thoughts : that doth bring lies into favour : 

but 



VERULAM1ANA. 13* 

but a natural, though corrupt, love of the lie 
itself, A mixture of a lie cloth ever add plea- 
sure. Doth any man doubt, that if there were 
taken out of men's minds, vain opinions, flatter- 
ing hopes, false valuations, imaginations as one 
would, and the like ; but it would leave the 
minds of a number of men poor shrunken 
things, full of melancholy and indisposition, 
and unpleasing to themselves ? One of the fa- 
thers, in great severity, called poesy vinun rfc- 
monum— because it filleth the imagination, and 
yet it is but with the shadow of a lie. But it is 
not the lie that passeth through the mind, but 
the lie that sinketh in, and settleth in it, that 
doth the hurt. Howsoever these things are in 
men's depraved judgments and affections, yet 
truth, which only doth judge itself, teacheth— 
that the enquiry of truth, which is the love- 
making or wooing of it,— the knowledge of 
truth, which is the presence of it, — and the 
belief of truth, which is the enjoying of it,— is 
the sovereign good of human nature. The 
first creature of God, in the works of the days, 
was the light of the sense; the last was the 
light of reason ; and his sabbath work, ever 
since, is the illumination of his Spirit. First, he 

breathed 



im VEkULAMIANA. 

breathed light upon the face of the matter or 
chaos; then, he breathed light into the face of 
man; and still he breathed and inspired light 
into the face of his chosen. Certainly, it is 
heaven upon earth, to have a man's mind move 
in charity, rest in providence, and turn upon 
the poles of truth. 

It will be acknowledged, even by those who 
practice it not, that clear and round dealing is 
the honour of man's nature ; and that the mix- 
ture of falshood is like alloy in coin of gold and 
silver, which may make the metal work the bet* 
ter, but it embaseth it. For these winding and 
crooked courses are the goings of the serpent; 
which goeth basely upon the belly, and not 
upon the feet. There is no vice, that doth so 
cover a man with shame, as to be found false 
and perfidious. 



TRAVELLING. 



Travel in the younger sort is a part of edu- 
cation ; in the elder, a part of experience. 

The 



VERULAMIANA. 141 

The things to be seen and observed are, the 
courts of princes, especially when they give 
audience to embassadors: the courts of justice, 
while they sit and hear causes; and so of con- 
sistories ecclesiastic : the churches and monas- 
teries, with the monuments which are therein 
extant: the walls and fortifications of cities and 
towns ; and so the havens and harbours ; anti- 
quities and ruins: libraries; colleges; deputa- 
tions, and lectures, where any are : shipping 
and navies : houses, and gardens of state and 
pleasure near great cities : armories, arsenals, 
magazines, exchanges, burses, ware-houses : 
exercises of horsemanship^ fencing, training of 
soldiers, and the like : comedies, such whereunto 
the better sort of persons resort : treasuries of 
jewels and robes, cabinets and rareties. As for 
triumphs, masks, feasts, weddings, funerals, 
capital executions, and such shows, men need 
not be put in mind of them ; yet are they not 
to be neglected, 

If you will have a young man put into little 
room, and in short time to gather much, this 
you must do; first, he must have some entrance 
into the language before he goeth, Then he 

must 



I** VERULAMIANA. 

must have such a servant, or tutor, as knoweth 
the country. Let him carry with him also some 
card or book describing the country where he 
travelleth, which will be a good key to his en- 
quiries. Let him keep also a diary. Let him 
not stay long in one city or town ; more or less^ 
as the place deserveth, but not long: nay, when 
he stayeth in one city or town, let him change 
his lodging from one end and part of a town to 
another, which is a great adamant of acquaint- 
ance. Let him sequester himself from the com- 
pany of his countrymen, and diet in such places 
where there is good company of the nation 
where he travelleth. Let him, upon his re- 
moves from one place to another, procure re- 
commendation to some person of quality residing 
in the place whither he removeth ; that he may 
use his favour in those things which he desireth 
to see or know. 

As for the acquaintance which is to be sought 
in travelling, that which is most of all profit- 
able is acquaintance with the secretaries and 
employed men of embassadors ; for so in travel- 
ling in one country, he shall suck the experience 
of many, Let him also see and visit eminent 

persona 



TERULAMIANA. 14J 

persons in all kinds, who are of great name 
abroad; that he may be able to tell how the 
life agreeth with the fame. For quarrels, they 
are with care and discretion to be avoided. And 
let a man beware how he keepeth company 
with choleric and quarrelsome persons, for they 
*vill engage him into their own quarrels* 

When a traveller retumeth home, let him not 
leave the countries where he hath travelled alto-' 
gether behind him ; but maintain a correspon- 
dence, by letters, with those of his acquaintance 
who are of most worth. And let his travel ap- 
pear rather in his discourse than in his apparel 
or gesture ; and in his discourse let him be rather 
advised in his answers, than forward to tell 
stories: and let it appear that he doth not 
change his.country's manners for those of foreign 
parts ; but only prick in some flowers, of that 
which he hath learned abroad, into the customs 
of his own country* 



UNDER- 



,144 VERULAMIANA. 



UNDERSTANDING, 



Men have a certain pride of the understand- 
ing, as well as of the will ; especially men of 
an elevated genius. 



WISHES. 

As it asketh some knowledge, to demand a 
question not impertinent; so it requireth some 
sense, to make a wish not absurd. 

That which men desire should be true, they 
are most inclined to believe. 



LONGEVITY OF WOMEN. 

Generally exercise, if it be much, is no 
friend to the prolongation of life 5 and it is 
one cause why women live longer than men, 
because they stir less. 



WORDS. 



ysHUIAMIANA. 14* 



WORDS, 



Although we think we govern our words 
yet certain it is that words, as a Tartar's bow, 
do shoot back upon the understanding of the 
wisest, and mightity entangle and pervert the 
judgment : so as it is almost necessary in all 
controversies and disputations to imitate the 
wisdom of the mathematicians, in setting down, 
in the very beginning, the definitions of our 
words and terms, that others may know how we 
accept and understand them, and whether they 
concur with us or no. For it cometh to pass, 
for want of this, that we are sure to end where 
we ought to have begun, which is in question' 
and differences about words. 

Words are generally imposed according to 
vulgar conceptions, and divide things by lines 
or distinctions most apparent to the under- 
standing of the multitude; and when a more 
acute understanding, or observation, would place 
these lines according to nature, words cry out, 
and forbid. And as there are things which, 
H through 



1*5 VERULAMIANA. 

through want of being observed, remain without 
names; so there are names coined upon phan- 
tastical conceits, and having no things corres- 
ponding unto them. 



THE WORLD. 



Men have got a fashion now-a-days, that 
two or three busy-bodys will take upon them 
the name of the world, and broach their own 
conceits, as if it were a general opinion. 



THE WILL. 



The will of man is that which is most mail- 
able and obedient, as it is that which admitteth 
most medicines to cure and alter it. The most 
sovereign of all is religion ; which is able to 
change and transform it in the deepest and most 
inward inclinations and motions : next to that, 
is opinion and apprehension ; whether it be in- 
fused by tradition and institution, or wrought in 
by disputation and persuasion : the third, is 
example ; which transformed! the will of man 

into 



VERULAMUNA. 14? 

into the similitude of that which is most fami- 
liar towards it: the fourth is, when one affection 
is healed and corrected by another ; as when 
cowardice is remedied by shame and dishonour, 
or sluggishness and backwardness by indigna- 
tion and emulation : and lastly, when all these 
means, or any of them, have new framed or 
formed human will, then doth custom and ha- 
bit corroborate and confirm all the rest. There- 
fore it is no marvel, though this faculty of the 
mind, (will and election) which inclineth affec- 
tion and appetite, these being but the inceptions 
and rudiments of will, may be so well governed 
and managed. 

The intellectual powers have fewer means to 
work upon them, than the will or body of man ; 
but the one that prevaileth, which is exercise, 
worketh more forcibly in them than in the rest. 



SEEMING WISE. 



As the apostle saith of godliness, having & 

shew of godliness, hut denying the pozoer thereof; 

so certainly there are in point of wisdom and 

H 2 sufficiency*, 



«4i VERULAMIANA. 

sufficiency, who do nothing or little very scr- 
lemnly. It is a ridiculous thing, and fit for a 
satire to persons of judgment, to see what 
shifts these formalists have, and what prospec- 
tives to make superficies seem body that hath 
depth and bulk. There is no decaying mer- 
chant, or inward beggar, hath so many tricks 
to uphold the credit of their wealth, -as these 
empty persons have to maintain the credit of 
their sufficiency. Seeming-wise men may make 
shift to get opinion ; but let no man chuse them 
for employment ; for certainly you had better 
take for business a man somewhat absurd, than 
over-formal. 



YOUTH AND AGE. 



A man that is young in years may be old in 
hours, if he have lost no time. But that haj>- 
peneth rarely. General^, youth is like the first 
cogitations, not so wise as the second. For 
there is a youth in thoughts, as well as in ages. 

Natures that have much heat, and great and 
\iolent desires and perturbatiotfs, are not ripe 

for 



TERULAMIANA. 1*0 

for action till they have passed the meridian of 
their years. But reposed natures may do well 
in youth. The errors of young men are the 
ruin of business ; but the errors of aged men 
amount but to this — that more might have been 
done, or sooner. Young men, in the conduct 
and management of actions, embrace more than 
they can hold ; stir more than they can quiet; 
fly to the end without consideration of the means 
and degrees; pursue some few principles which 
they have chanced upon absurdly; care not to 
innovate, which draws unknown inconveniences; 
use extreme remedies at first; and, that which, 
doubleth all errors, will not acknowledge or re- 
tract them ; like an unready horse, that will nei- 
ther stop nor turn. Men of age object too much, 
consult too long, adventure too little, repent too 
soon, and seldom drive business home to the 
full period, but content themselves with a me- 
diocrity of success. Certainly, it is good to 
compound employments of both: for that will 
be good for the present, because the virtues of 
either age may correct the defects of both. 
But for the moral part, perhaps youth will have 
ih£ pre-eminence ; as age hath for the politic. 
H3 The 



15G VKRtiLAMlANA. 

The more a man drinketh of the world, tfrg 
more it intoxicateth ; and age doth profit'rather 
in the powers of the understanding, than in the 
virtues of the will and affections. There be 
some that have an over-early ripeness in their 
vear>s; which fatleih betimes, 



VERULAMIANA. 



POLITICS. 



PART II. 



VERULAMIANA. 



ADMINISTRATION OF EMPIRE* 

HE answer of Appolbnius to Vespasian is 
full of excellent instruction, Vespasian asked 
him, what was Nero's overthrow? He answered: 
•—Nero could touch and tune the harp well; 
but in government sometimes he used to wind 
the pins too high, sometimes to let them down 
too low-.. And certain it is> that nothing de-> 
stroyeth authority so much as the unequal and^ 
untimely interchange of power, pressed too far. 
and relaxed too much. 

The wisdom* of all these latter times> in* 
princes' affairs,, is rather fine deliveries, and^ 
shiftings of dangers and mischiefs, when they 
are near, than solid and grounded courses to< 
keep them, aloof. But this is but to try masteries 
H5' withi 



154 VERULAMIANA. 

with fortune: and let men beware, bow they 
neglect and suffer matter of trouble to be pre* 
pared ; for no. man can forbid the spark, nor 
tell whence it may come. The difficulties in 
princes' business are many and great ; but the 
greatest difficulty is often in their own mind. 
For it is the solecism of power, to think to 
command the end, and yet not to endure the 
sieau. 



ALLEGIANCE. 



Allegiance is of a greater extent and dimen- 
sion than laws, or kingdoms, and cannot consist 
by the laws merely ; because it began before 
laws, it continuetb after laws, and it is in vigour 
where laws are suspended and have not their 
force. That it is more antient than law, ap- 
peareth by that kings were more antient than 
law-givers ; that the first submissions were sim- 
ple, and upon confidence to the person of kings ; 
and that the allegiance of subjects to hereditary 
monarchies can be no more said to consist by 
laws, than the obedience of children to parents. 
That allegiance continueth after laws, I will 
• only 



VERUIAMIANA. I" 

only put the case— That if a King of England 
should be expulsed bis kingdom, and some par- 
ticular subjects should follow him in flight or 
exile into foreign parts, and any of them should- 
there conspire his death ; upon his recovery of 
his kingdom, such a subject might by the law 
of England be proceeded with for treason com- 
mitted and perpetrated at what time he had no 
kingdom; and in a place where the law did not 
bind. That allegiance is in vigour and force 
where the power of law hath a cessation, ap- 
peared! notably in time of wars; for silent leges 
inter anna. And yet the sovereignty and impe- 
rial power of the .king is sovfar from being then 
extinguished or suspended, that contrariwise it 
is raised and made more absolute : for then he" 
may proceed, by his supreme authority, and 
martial law, without; observing formalities of 
the laws of his kingdom. Therefore whosoever 
speaketh only of laws, and the king's power by 
laws, and the subjects obedience or allegiance 
to laws, speaketh but one half of the crown. 
A man's allegiance must be independant. and; 
certain, fiot; dependant and conditional* 



H6 AMBITION* 



isfc YERULAMTANA* 



AMBITION. 



.Ambition is like choler,, which fa an humour 
that maketh men active, earnest, full of ala- 
crity, and stirring, if it be not stopped; But 
if it be stopped and cannot have its way,, 
it becometfe adusV and thereby malign and 
veneinous. 

Good commanders in the war&musfc be taken,, 
be they never so ambitious : for the use of their 
service dispenseth with the rest; and to take a 
soldier without ambition, is to pull off his spurs. 
There is also great use of ambitious men in be- 
ing screens to princes, in matters of danger and 
envy y for no man will take that part, except he 
be like a seeled dove, that mounts and mounts 
because he cannot see about him. There is 
use also of ambitious men in pulling down the 
greatness of any subject that overtops. A 
prince may animate and inure some meaner 
persons, to be as it were scourges to ambitious 
men. As for the pulling of them down, if the 
affairs require it, and.that it may not be done 

with 



VERULAMIANA. 16* 

with safety suddenly, the only way is the inter- 
change continually of favours and disgraces ; 
whereby they may not know what to expect, 
and be as it were in a wood. There is less clan- 
ger of them, if they be of mean birth, than if 
they be noble - r and if they be rather h^rsh of 
nature, than gracious and popular ; and if they 
be rather new raised, than grown cunnings audi 
fortified in their greafeness-,. 

He that is used to go forward, antl findfcth a 
stop, falleth out of his own favour, and is sot 
the thing he was. 

He that seeketh to be eminent amongst able 
men, hath a great task ; but that is ever good 
for the public. But he that plots to be the only 
figure amongst cyphers, is the decay of a whole 
age. Honour hath three things in it : the van- 
tage ground to do good - r the approach to kings 
and principal persons ; and the raising of a man's 
fortunes. He that hath the best of these inten- 
tions, when he aspireth, is an honest man : and 
that prince who can discern of these inten- 
tions in another that aspireth, is a wise prince. 

2 ANNEXATIONS,. 



1S8 VERULAMIANA. 



ANNEXATIONS. 



In conquest it is commonly seen, although 
the bulk and quantity of territory be increased, 
yet the strength of kingdoms is diminished, as 
well by the wasting of the forces of both par- 
ties in the conflict, as by the evil coherence of 
the nation conquering and conquered, the one 
being apt to be insolent, and the other discon- 
tented ;■ and so both full of jealousies and dis- 
cord. Where countries are annexed only by 
acts of state and submissions, such submissions 
are commonly grounded upon fear, which is no 
good author of continuance, besides the quar- 
rels and revolts which do ensue upon conditional 
and articulate subjections. 



CANALS.. 



A very great help unto trade are navigable 
rivers; they are so many indraughts to attain 
wealth ; wherefore by art and industry let them 
he made ; but let them not be turned to private 
profit. 

CONSCIENCIES. 



VETtULAMIANA. 15tf 



CONSCIENCIES., 



Causes of conscience, when they exceed 
their bounds, and prove to be matter of faction, 
lose their nature : and sovereign princes ought 
distinctly to punish the practice or contempt, 
though coloured with the pretences of con- 
science and religion. 



COLONIZATION. 

I like a plantation in a pure soil ; that is., 
w T here people are not displanted to the end to 
plant in others* For else it is rather an extir- 
pation, than a plantation. 

It is a shameful and unblessed thing, to take 
the scum of people, and wicked and condemned 
men, to be the people with whom you plant : 
and not only so, but it spoileth the plantation ; 
for they will ever live like rogues, and not fall 
to work, but be lazy and do mischief, and spend 
victuals, and be quickly weary, and then certify 
over to their country to the discredit of the 

plantation. 



J6o VERULAMIANA. 

plantation. When the plantation grows to 
strength, then it is time to plant with women, 
as well as with men ; that the plantation may- 
spread into generations, and not beeven pieced 
from without. 

Let not the government of the plantation 
depend upon too many counsellors and under- 
takers in the country that planteth ; but upon a 
temperate number : and let those be rather no- 
blemen and gentlemen, than merchants ; for 
they look ever to the present gain. 

If you plant where savages are, do not only 
entertain them with trifles and gingles, but use 
them justly and graciousl} r , with sufficient guard 
nevertheless; and do not win their favour by 
helping them to invade their enemies; but for 
their defence it isnot amiss. And send, oft, of 
them over to the country that plants ; that they 
may see a better condition than their own, andi 
commend it when they return. 

It is the sinfullest thing in the world to for- 
sake and destitute a plantation once in forward- 
ness ; for, besides the dishonour, it is the guilti- 
ness of blood of many considerable persons. 

council,. 



VERULAMIANA. 161 



COUNCIL, 



In other confidencies men commit the parts 
of life — their lands, their goods, their children, 
their credit, some particular affair ; but to such 
as they make their counsellors, th£y commit the 
whole : by how much the more are they obliged 
to all faith and integrity. 

Princes are not bound to communicate all 
matters with all counsellors, but may extract 
and select. Neither is it necessary that he that 
consulted what he should do, should declare 
what he will do. But let princes beware that 
the unsecretins: of their affairs come not from 
themselves. And as for cabinet councils, it 
may be their motto— Plenus rimarum sum : one 
futile person that maketh it his glory to tell, 
will do more hurt than many who know it their 
duty to conceal. It is true, there be some 
affairs which require extreme secresy, which 
will hardly go beyond one or two persons be- 
sides the king,: neither are those councils un- 
prosperous ; for, besides the secresy, they com*. 
* monly 



*tf2 VERULAMIANA. 

taonly go on constantly in one spirit of direction 
Vithout distraction. 

The majesty of kings is rather exalted than 
diminished when they are in the chair of coun- 
sel : neither was there ever prince bereaved of 
his dependaneies by his council, except where 
there hath been either an over-greatness in one 
counsellor, or an over-strict combination in di- 
vers ; which are things soon found and remedied. 
There be, that are in nature, faithful and sin- 
cere^ and plain and^ direct ; not crafty and in- 
volved : let princes, above all, draw to them* 
selves such natures. Besides, counsellors are 
not commonly so united, but that one coun- 
sellor keepeth centinel over another ; so that if 
any do counsel out of faction, or private ends, 
it commonly comes to the king's ear. It is in 
vain for princes to take counsel concerning mat- 
ters, if they take no counsel likewise concerning 
persons: for all matters are as dead images ; 
and the life of the execution of affairs resteth in 
the good choice of persons. 

The true composition of a counsellor is rather 
to be skilful in his master business, than in his 

nature j. 



VERULAMIANA. 16* 

liature ; for then he is like to advise him, and 
not to feed his huiiioui*. It is of singular use to' 
princes, if they take the opinions of their coun- 
sel hoth separately and together: for private 
opinion is more free, but opinion before others 
is more reverent. 

A long table, and a square table, or seats 
about the walls, seem things of form, but are 
things of substance : for at a long table, a few 
at the upper end, in effect, sway all the busi- 
ness ; but in the other form, there is more use 
of the counsellors' opinions, that sit lower. 

It was truely said, optimi consiliarii mortui; 
books will speak plain, when counsellors blanch* 
Therefore it is good to be conversant in them^ 
especially the books of such as themselves have 
been actors upon the stage. 



LAWS OF ENGLAND. 



Let the rule of justice be the Laws of the 
Land ; an impartial arbiter between the king 
and his people, and between one subject and 

another. 



tCt VERULAMIANA. 

another. I shall not speak superlatively of 
them, lest I be suspected of partiality, in re- 
gard of my own profession: but this I may 
truly say, They are second to none in the 
christian world. They are the best, the equal- 
lest in the world, between prince and people ; 
by which the king hath the justest prerogative, 
and the people the best liberty : and if at any 
time there be an unjust deviation, Hominis est 
vicium, non professionis. Let no arbitrary 
power be intruded ; the people of this kingdom 
love the laws thereof: and nothing will oblige 
them more, than a confidence of the free enjoy* 
ing of them. What the nobles once said in 
parliament, Nolumus leges Angli& mutari ! is 
imprinted in the hearts of all the people. 



ENVY AND DETRACTION.^ 

This envy, being in the Latin Invidia, goeth 
in the modern languages by the name of discon- 
tentment. It is a disease, in a state, like to 
infection ; for as infection spreadeth upon that 
which is sound, and tainteth it — so when envy 
is gotten once into a state, it traduceth even the 

best 



VERULAMIANA. t6» 

best actions thereof, and turneth them into an 
ill odour : and therefore there is little won by- 
intermingling of plausible actions : for that doth 
argue but a weakness and fear of envy, which 
hurteth so much the more; as it is likewise usual 
in infections, which if you fear them, you call 
thein upon you. 

Public envy seemeth to beat chiefly upon 
principal officers or ministers, rather than upon 
\ings and states themselves. But this is a sure 
rule, that if the envy upon the minister be great, 
when the cause for it in him is small — or, if the 
envy be general in a manner upon all the mini- 
sters of a state, then the envy, though hidden, 
is truly upon the state itself. 



FACTIONS. 



When factions are carried too high, and too 
violently, it is a sign of weakness in princes : 
and much to the prejudice both of their autho- 
rity and business. The lower and weaker fac- 
tion is the firmer in conjunction : and it is often 
seen) that a few that are stiff do tire out a greater 
number that are more moderate, 

FAVOURITES, 



IH v"ERULAMIANA. 



FAVOURITES. 



It is a strange thing to observe how high a rate 
great kings and monarchs do set upon the fruit 
of friendship; so great, as they purehase it 
many times at the hazard of their own safety 
and greatness. ' For princes, in regard of the 
distance of their fortune from that of their sub- 
jects and servants, cannot gather this fruit : ex^ 
cept,. to make themselves capable thereof, they 
raise some persons to be as it were companions, 
and almost equals * with themselves; which 
many times sorteth to inconvenience. The mo- 
dern languages give unto such persons the name 
of favourites, or privadoes, as if it were, mat* 
ter of grace or conversation : but the Roman 
name attaineth the true use and cause thereof, 
naming them participes curarum; for it is that 
which tieth the x knot. And we see plainly, 
that this hath been done, not by weak and pas- 
sionate princes only, but by the wisest and most 
politic that ever reigned ; who have often times- 
joined to themselves some of their servants, 
whom both themselves have called friends, and 
allowed others likewise to call them in the same 

manner. 



VERULAMIANA. I67 

manner, using the word which is received be- 
tween private men. 

It is counted by some a weakness in princes 
to have favourites ; but it is of all others, the 
best remedy against ambitious great ones. For, 
when the way of pleasing and displeasuring lie th 
by the favourite, it is impossible any other 
should be over-great. 



FOUNDING OF KINGDOMS. 

As in arts and sciences, to be the first inventor 
is more than to illustrate or amplify; as in the 
works of God, the creation is greater than the 
preservation ; and as in the works of nature, 
the birth and nativity is more than the contir 
nuance : so in kingdoms, the first foundation or 
plantation is of more noble dignity and merit 
than all that followeth. 



GOVERNMENT. 



Goves^ment is a part of knowledge secret 
and retired, in both these respects in which 



things 



Ifii VERULAMIANA. 

things are deemed secret ; for some things are 
secret because they are hard to know, and some 
because they are not fit to utter : we see, all 
governments are obscure and invisible. The 
government of God over the world is hidden> 
insomuch as it seemeth to participate of much 
irregularity and conftision : the government of 
the soul in moving the body is inward and pro- 
found, and the passages thereof hardly to be 
reduced to demonstration. Even unto the gene- 
ral rules and discourses of policy and govern- 
ment, there is due a reverend and reserved 
handling. 

But, contrariwise, in the governors towards 
the governed all things ought, as far as the 
frailty of man permitteth, to be manifest and 
revealed. So unto princes and states, the na- 
tures and dispositions of the people, their con- 
ditions and necessities, their factions and com- 
binations, their animosities and discontents 
ought to be, in regard of the variety of their 
intelligence, the wisdom of their observations, 
and the heighth of the station where they keep 
centinel, in great part clear and transparent. 



All 



VERULAMIANA C m 

All those who have written of laws, have 
written either as philosophers or as lawyers, and 
none as statesmen. As for the philosophers, 
they make imaginary laws for imaginary com- 
monwealths ; and their discourses are as the 
stars, which give little light, because they are 
so high. For the lawyers, they write accord- 
ing to the states in, which they live, what is re- 
ceived law, and not vhat ought to be law; for 
the wisdom of a law-maker is one, and that of 
a lawyer is another. There are in nature cer- 
tain fountains of justice, whence all civil law* 
are derived but as streams^: and like as waters 
do take tinctures and tastes from the soils 
through which they run, so do civil laws vary 
according to the regions and governments where 
they are planted, though they proceed from the 
same fountains. Again, the wisdom of a law- 
maker consisteth not only in a platform of 
justice, but in the wise application thereof. 



HONOURS. 



The true marshaling of the degrees of sove- 
reign honour are these. In the first place, are 
I conditorei 



170 VERULAMIAttA. 

conditores imperiorum — -founders of states and 
commonwealths/ In the second place, are 
legislators — lawgivers ; which are also called 
second founders, or perpttui principes, — ^because 
they govern by their ordinances, after they are 
gone. In the third place, are liber atores or 
salva tores — such as compound the long miseries 
of civil wars, or deliver their countries from 
servitude to strangers or tyrants. In the fourth 
place, are propagatores or propugnatorts imperii 
-—Such as in honourable wars enlarge their terri- 
tories, or make noble defence against invaders. 
In the last place, are patres patricd — who reign 
justly, and make the times good wherein they 
Jive. There is an honour, likewise, which may 
be ranked amongst the greatest, which hap- 
peneth rarely; that is, of such as sacrifice 
themselyes to death or danger, for the good of 
their country. 



INNOVATIONS. 



It is true, that what is settled by custom, 
though it be not good, yet at least it is fit. And 
those things which have long gone together, 
3 are 



¥«£RULAMiANA. l/l 

are, as it were, confederate within themselves : 
whereas new things piece not so well; but 
though they help by their utility, yet they 
trouble by their inconformity. Besides, they 
are like strangers, more admired and less fa- 
voured. All this is true, if time stood still ; 
which, contrariwise, moveth so round, that a 
froward retention of custom is as turbulent a 
thing as an innovation : and they that reverence 
too much old times, are but a scorn to the new. 
It were good therefore, that men, in their 
innovations, w T ould follow the example of time 
kself, which indeed innovateth greatly, but 
quietly, -and by -degrees scarce to be perceived : 
for, otherwise, whatsoever is new is unlooked 
for ; and even it mends some, and impairs others. - 
It is good also not to try experiments in states, 
except the necessity be urgent, or the utility 
evident : and well to be aware, that it be the 
reformation that draweth on the change ; and 
not the desire of change that pretendeth the 
reformation. And lastly, that the novelty, 
though it be not rejected, yet be held for a 
-suspect: and, as the Scripture saith, that zee 
make a stand upon the antient tvay, and then look 
I 2 about 



173 VERULAMIANA. 

about us, and discover zchat is the strait and 
right zoay, and so to walk in it. 



INVENTIONS. 



The introduction of noble inventions seems 
to hold by far the most excellent place among 
all human actions. And this was the judgment 
of antiquity, which attributed divine honours 
to inventors ; but conferred only heroical ho- 
nours upon those who deserved well in civil 
affairs. The benefits of inventions may extend 
to all mankind, but civil benefits only to parti- 
cular countries or seats of men ; and these civil 
benefits seldom descend to more than a few 
ages, whereas inventions are perpetuated through 
the course of time. Besides, a state is seldom 
amended in its civil affairs without force and 
perturbation, whilst inventions spread without 
doing injury, or causing disturbance. 

It may not be amiss to distinguish three kinds, 
and as it were degrees of ambition in mankind ; 
first, such as desire to aggrandize their private 
power in their own country, which is the most 

vulgar 



VE-RULAM1ANA* i73 

vulgar and degenerate : secondly, such as en* 
deavour to enlarge the power and empire of 
their country in respect of others, which is 
more noble, though not less selfish : but if an}' 
should strive to restore and enlarge the power 
and empire of mankind over the universe of 
things,, this ambition is, without dispute^ more 
solid and majestic than the others, Dis.eovenes 
nre like new creations* and imitatfotti of the 
divine works, 



JUSlCATtiHB. 



Jubois ought to mmgmhQv that their office 
kju$ dicer?; md not Jin dan j to interpret law, 
and not to make law or give law. Judges ought 
to he more karnacl than witty, more reverand 
than plausible,, and more advised than confidant. 
Above all things, integrity is their portion and 
proper virtue. Cursed, saith the law, is he that 
rem&veth the land-mark. — The mislayer of a 
stone is to blame; but it is the unjust judge 
that is the capital remover of land-marks, when 
he defineth amiss of lands and property. One 
foul sentence doth more hurt than many foul 
I 3 examples* 



174 VERULAMIANA. 

examples. For these do but corrupt the stream : 
the other corrupteth the fountain. The princi- 
pal duty of a judge is to suppress force and 
fraud ; whereof force is more pernicious when it 
is open., and fraud when it is close and disguised. 
Add thereto contentious suits, which ought to 
be spewed out as the surfeit of courts. A judge 
ought to prepare his way to a just sentence as 
God useth to prepare his way, by raising Tallies 
and taking down hills: so when there appeareth 
on either side an high hand, violent prosecution, 
cunning advantages taken, combination, power, 
great counsel, then is the virtue of a judge 
seen, to make inequality equal, that he may 
plant his judgment as upon an even ground. 
Judges must beware of hard constructions and 
strained inferences, for there is no worse tor- 
ture than the torture of law r s : especially in case 
of laws penal they ought to have care, that that 
which was meant for terror be not turned into 
rigour ; and that they bring not upon the peo- 
ple that shower whereof the scripture speakcth, 
pluet super eos laqueos, — for penal law r s, pressed, 
are a shower of snares upon the people. In 
causes of life and death, judges ought, as far 
as the law permitteth, in justice to remember 

mercy ; 



VERULAMIANA. 3 75 

mercy ; and to cast a severe eye upon the exam- 
ple, but a merciful eye upon the person. 

The parts of a judge in hearing are four : to 
direct the evidence ; to moderate length, repe- 
tition, or impertinency of speech ; to recapi- 
tulate, select, and collate the material points 
of that which hath been said ; and to give the 
vale or sentence Whatsoever is above these, is 
too much, and proceedeth either of glory and 
willingness to speak, or of impatience to hear, 
or of shortness of memory, or of want of a 
staid and equal attention. It is a strange thing 
to see that the boldness of advocates should 
prevail with judges ; whereas they should imi- 
tate God in whose seat they sit, who represseth 
the presumptious, and giveth grace to the mo- 
dest. But it is more strange, that judges -should 
have noted favourites ; which cannot but cause 
multiplication of fees, and suspicion of bye- 
ways. There is due from the judge to the advo- 
cate some commendation and gracing, where 
causes are weil handled and fair pleaded. Theic 
is likewise due to the public a civil reprehension 
of advocates, where there appeared! cunning 
counsel, gross neglect, slight information, indis- 
I 4 creet 



i;t> VERULAMIANA. 

erect pressing, or an over-bold defence. And 
let not the counsel at the bar chop with the 
judge; nor wind himself into "the handling of 
the cause anew, after the judge hath declared 
his sentence. 

The place of justice is an hallowed place.; 
and therefore not only the bench, but the foot- 
pace and precincts, and purprise thereof ought 
to be preserved without scandal and corruption. 
For certainly grapes, as the Scripture saith, 
mil not be gathered of thorns or thistles : nei- 
ther can justice yield her fruit with sweetness, 
amongst the briars and brambles of catching 
and holding clerks and ministers. 

Judges ought above all to remember the con- 
clusion of the Roman twelve tables—- Saluspo- 
puii suprema lex; and to know that laws, ex- 
cept they be in order to the end, are but things 
captious, and oracles, not well inspired. There- 
fore it is a happy thing in a state, when kings 
and states do often consult with judges ; and 
again, when judges do often consult with the 
king and state : the one, when there is matter 
of law intervenient in business of state ; the 

other, 



VERULAMIANA, 177 

other, when there is some consideration of state 
inter venient in matter of law. For, many times, 
the things deduced to judgment, may be maim 
and tuum, when the reason and consequence 
thereof may trench to point of state. Let not 
judges also he so ignorant of their own right, as 
to think there is not left them, as a principal 
part of their office, a wise use and application 
of laws. 



JUDGES. 



A popular judge is a deformed thing : and 
plaudits are fitter for players than for magi- 
strates ; Do good to the people, love them and 
give themjustice ; but let it be nihil hide expec- 
tanttSy looking for nothing, neither praise nor 
profit. 

The lines and portraitures of a good judge. 
He should draw his learning out of his books, 
and not out of his brain : and continue the 
studying of books, and not spend on upon the 
old stock. He should mix well the freedom of 
his own opinion with reverence for the opinion 
I"5 of 



17S VERULAMIANA. 

of his fellows. He should fear no man's face; 
and yet not turn stoutness into bravery. He 
should be truly impartial, and not so as men 
may see affection through a fine carriage. He 
should not affect the opinion of pregnancy and 
expedition, by an impatient and catching hear- 
ing of the counsellors at the bar : but his speech 
should be with gravity, as one of the sages of 
the law ; and not talkative, nor with imperti- 
nent flying out to shew learning. He should 
be a light to jurors, to open their eyes, but not 
a guide to lead them by the noses. His hands, 
and the hands of his hands (I mean those about 
him) must be clean ; and uncorrupt from gifts, 
from meddling in titles, and from serving of 
turns, be they of great ones or small ones, He 
must contain the jurisdiction of the court within 
the ancient merestones, without removing the 
mark. Lastly, he must carry such a hand over 
his ministers and clerks, as that they may rather 
be in awe of him, than presume upon him. 

Judges must be men of courage, fearing God, 
and hating covetousness : an ignorant man can- 
not, a coward dares not be a good judge. 
Judges must he as chaste as Caesar's wife; nei- 

ther 



VERULAM1ANA. I7t 



iher to be, nor to be suspected to be unjust : the 
honour of the judges, in their judicature, is the 
king's honour, whose person they represent. 



TRUE GREATNESS OF KINGDOMS AND STATES 

There is not any thing amongst civil affairs 
more subject to error, than the right valuation 
and true judgment concerning the power and 
forces of a state. The kingdom of heaven is 
compared not to any great kernel or nut, but to 
a grain of mustard seed ; which is one of the 
least grains, but hath in it a property and spirit 
hastily to get up and spread. So are these states 
great in territory, and yet not apt to enlarge or, 
command; and some that have but a small 
dimension of stem, and yet apt to be the foun- 
dations of great monarchies. 

Walled towns, stored arsenals and armouries, 
goodly races of horse, chariots of war, ele- 
phants, ordnance, artillery, and the like: — 
all this is but a sheep in a lion's skin, except 
the breed and disposition of the people be stout 
and warlike. Nay number in armies importeth 
I 6 not 



no VEROLAMiANit 

not much, where the people is of weak cou- 
rage ; foxy as Virgil saitb, it never troubles a 
wolf how many the sheep be. Neither is money 
the sinews- of war, as it is trivially said ^ where 
the sinews of mens arms, in base and effemi- 
nate people, are failing. For Solan said well 
to Crsesus, when in ostentation he shewed him 
his gold, u Sir, if any other eome that hath 
better iron than you, he will be master of all 
this gold." 

Neither will it be, that a people overlaid with 
taxes should ever become valiant and martial. 
It is true, that taxes levied by consent of the 
state do abate men's courage less. 

Let states, that aim at greatness, take. heed 
how thek nobility and gentlemen do multiply 
too fast : for that raaketh the common subject 
grow to be a peasant and a baseswain, driven 
out of heart, and in effect but the gentleman's 
labourer. 

By all means it is to be procured, that the 
trunk of Nebuchadnezzar's tree of monarchy 
fee great enough to bear the branches and the 

boughs ; 



VEHULAM1ANA. i« 

boughs ; that is, that the natural subjects of the 
crown or state bear a sufficient proportion to 
the stranger subjects whom they govern. There- 
fore «11 states that are liberal of naturalization 
towards strangers, are fit for empire. . For to 
think that a handful of people can, with the 
greatest courage and policy in the world, em- 
brace too large extent of dominion ; it may 
hold for a time, but it will fail suddenly. 

It is certain that sedentary and within-door 
arts, and delicate manufactures that require 
rather the finger than the arm, have in their na- 
ture a contrariety to a military disposition. 
Leave those arts chiefly to strangers, (which, 
for that purpose, are the moie easily to be re-, 
ceived) and contain the principal bulk of the 
vulgar natives within these three kinds, tillers 
of the ground, free servants, and handycrafts 
men of strong and manly hearts, as smiths, 
masons, carpenters, &c. not reckoning professed 
soldiersr 

To be master of the Sea, is an abridgment, 
or quintessence, of all monarchy. He that 

commands 



J 8* VERULAMIANA. 

commands the sea is at great liberty, and may 
take as much and as little of the war as he will, 
Whereas those that be strongest by land, are 
many times, nevertheless, in great straits. — - 
Surely, at this day, with us of Europe, the van- 
tage of strength at sea (which is one of the 
principal dowries of this kingdom of Great Bri- 
tain) is great : both because most of the king- 
doms of Europe are not merely inland, but girt 
with the sea most part of their compass; and 
because the wealth of both Indies seems, in great 
part, but an accessary to the command of the 
seas. 

But, above all, for empire and greatness, it 
importeth most that a nation do profess arms as 
their principal honour, study, and occupation. 
It is enough to point at it, that no nation that 
doth not directly profess arms, may look to have 
greatness fall into their mouths. And, on the 
other side, it is a most certain oracle of time, 
that those states that continue long in that pro- 
fession do wonders ; and those that have pro- 
fessed arms but for an age, have notwithstand- 
ing commonly attained that greatness, in that 



VERULAMIANA. 183 

age, which maintained them long after, when 
their profession and exercise of arms had grown 
to decay. 

First therefore, let nations that pretend to 
greatness have this — that they be sensible of 
wrongs, either upon borderers, merchants, or 
politic ministers ; and that they sit not too long 
upon a provocation. Secondly, let them be 
pressed,, and ready to give aids and succours to 
their confederates, as it ever was with the Ro- 
mans. Let it suffice, that no state expect to be 
great that is not awake upon any just occasion 
of arming. 

No body can be healthy without exercise, 
neither natural body nor politic : and certainly, 
to a kingdom or state, a just and honourable 
war is the true exercise. A civil war, indeed, 
is like the heat of a fever ; but a foreign war h 
like the heat of exercise, and serveth to keep 
the body in health. For in a slothful peace, 
both courages will effeminate and manners cor- 
rupt. But however it be for happiness, without 
all question, for greatness it maketh to be, still 
ibv the most part, in arms : and the strength of 

a veteran 



in VERULAMIANA. 

a veteran army (though it be a changeable busi- 
ness) always on foot, is that which commonly 
giveth the law, or at least the reputation, 
amongst all neighbour states. 

The wars of latter ages seem to be made in 
the dark, in respect of the glory and honour 
which reflected upon men from the wars in anti- 
ent time. There be now, for martial encou- 
ragement, some degrees and orders of chivalry, 
which nevertheless are conferred promiscuously 
upon soldiers, and no soldiers; and some re- 
membrance perhaps upon the escutcheon, and 
some hospitals for maimed soldiers and such 
like things. But in antient times, the trophies 
erected upon the place of victory ; the funeral 
laudalives and monuments for those that died 
in the wars; the crowns and garlands personal ; 
the style of emperor, which the great kings of 
the world afterwards borrowed; the triumphs 
of the generals upon their return ; the great do- 
natives and largesses upon the disbanding of the 
armies ; — were things able to inflame all men's 
courages : but above all, that of the triumph, 
among the Romans, was not pageants or gau- 
dery, but one of the wisest and noblest insti- 
tutions 



VERULAMJANA. 185 

iutions that ever was. For it contained three 
things, — honour to the general ; riches to the 
treasury, out of the spoils ; and donatives to 
the army. 

To conclude.— No man can, hy care taking 
(as Scripture saith) add a cubit to his stature, in 
this little model of a man's body : but in the 
great frame of kingdoms and commonwealths, 
it is in the power of princes, or states, to add 
amplitude and greatness to their kingdoms. For 
by introducing such ordinances, constitutions 
and customs, as we have now touched, they- 
may sow greatness to their posterity and suc- 
cession. 



KNOWLEDGE NOT INIMICAL TO GOVERNMENTS 

That learning should undermine the rever- 
ence of laws and government,' is surely a mere 
depravation and calumny, without all shadow of 
truth. For to say that a blind custom of obe- 
dience should be a surer obligation, than duty 
taught and understood ; it is to affirm that a 
blind man may tread surer by a guide, than a 
seeing man can by a light. Learning doth make 

the 



3 86 VERULAMIANA. 

the minds of men gentle, generous/ maniable 
and pliant to government ; whereas ignorance 
maketh them churlish, thwarting and mutinous : 
and the evidence of time doth clear this asser- 
tion, considering that the most barbarous, rude 
and unlearned times have been most subject to 
tumults, seditions and changes. 

The merit of learning in repressing the incon- 
veniences which grow from man to man, is not 
much inferior to that of relieving the necessities 
which arise from nature : which merit was ad- 
mirably set forth by the antients in that feigned 
relation of Orpheus' theatre, where all beasts 
and birds assembled, and forgetting their seve- 
ral appetites, some of prey, some of game, some 
of quarrel, stood all sociably together listening 
to the airs and accords of the harp, the sound 
whereof no sooner ceased, or was drowned by 
some louder noise, but every beast returned to 
his own nature. Herein was aptly described 
the nature and condition of men, who are full 
of savage and unreclaimed desires of profit, 
of lust, of revenge : which as long as they give 
ear to precepts, to laws, to religion, sweetly 
touched with eloquence and persuasion of books, 

of 



VKRULAMIANA. l«7 

of sermons, of harangues, so long is society 
and peace maintained : but if these instruments 
be silent, or that sedition and tumult make 
them not audible, all things dissolve into anar- 
chy and confusion. 



KINGS. 

A king is a mortal god on earth, unto whom 
the living God hath lent his own name as a 
great honour : but withal told him, he should 
die like a man ; lest he should be proud and flat- 
ter himself, that God hath with his name im- 
parted unto him his nature also. 

A king that would not feel his crown too 
heavy for him, must wear it every day ; but if 
he think it too light, he knoweth not of what 
metal it is made. 

He must make religion the rule of govern- 
ment, and not to balance the scale ; for he that 
casteth religion in only to make the scales even, 
hi^ own weight is contained in those characters 

He 



«8 VERULAMIANA. 

— He is found io$ fight, his kingdom shall be 
taken from him. 

He must be able to give counsel himself, but 
not rely thereupon. 

*Be is the fountain of honour, which should 
not run with a waste pipe, lest the courtiers sell 
the watery and then, as papists my of their 
holy wells, it loses the virtue, 

He is the life of the law, not only as he is hx 
forjuem, himself, but because he animateth the 
dead letter, making it active towards all his sub- 
jects. A wise king must do less in altering his 
laws than he may ; for new government is ever 
dangerous. 



*© v 



Bounties and magnificence are virtues very 
regal, but a prodigal Icing is nearer a tyrant than 
a parsimonious one ; for store at home draweih 
not his contemplations abroad, but want sup- 
plied) itself of what is next, and many times 
the next way. 

A king, 



VERULAMIANA, ' , 8Q 

A king, when he presides in council, let him 
beware how he opens his own inclinations too 
much, ,„ that which he propounded : for else 
counsellors will but take the wind of him, and 
instead of giving free counsel, sing him a song 
of Placebo. ° 

His greatest enemies are his flatterers • for 
though they ever speak on his side, yet their 
words still make against him. 

It is a miserable state of mind, to have few 
things to desire, and many things to fear : and 
yet that commonly is the case of kings, who, 
being at the highest, want matter of desire' 
which makes their minds more languishing; . 
and have many representations of perils and 
shadows, which make their minds the less clear. 
Hence it comes, likewise, that princes many 
times make themselves desires, and set their 
hearts upon toys: sometimes, upon a building- 
sometimes, upon erecting of an order; some- 
tunes upon the advancing of a person; some- 
times, in obtaining excellency in some art or 
feat of the hand. 



The 



a 90 VE11UJLAMIANA, 

The love which a king oweth to a weal 
public, should not be restrained to any one 
particular. 

As he must always resemble him whose great 
name he beareth, and that, as in manifesting 
the sweet influence of his mercy on the severe 
stroke of his justice sometimes — so in this, not 
to suffer a man of death to live : for besides that 
the land doth mourn, the restraint of justice 
towards sin doth more retard the affection of 
love, than the extent of mercy doth inflame it. 
That king which is not feared, is not loved. 

As he is of the greatest power, so he is sub- 
ject to the greatest cares. Princes are like to 
heavenly bodies, which cause good or evil 
times; and which have much veneration, but 
no rest. 

He that honoureth them not is next an atheist, 
wanting the fear of God in his heart. 



LAWS. 



VERULAMIANA. 191 



LAWS. 



If any of the meaner sort of politicians who 
are sighted only to see the worst things, think 
that laws are but cobwebs, and that good 
princes will do well without them, and bad ones 
will not stand much upon them, the discourse 
is neither good nor wise. For certain it is, that 
good laws are some bridle to bad princes, and 
as a very wall about government. And if ty- 
rants sometimes make a breach into them, yet 
they mollify even tyranny itself, as Solon's laws 
did the tyranny of Pisistratus : then commonly 
they get up again, upon the first advantage of 
better times. The laws of most kingdoms and 
states have been like buildings of many pieces, 
and patched up from time to time according to 
occasions, without frame or model. 



LEARNING AND ARMS. 



Experience doth warrant that, both in per- 
sons and times, there hath been a meeting and 

concur- 



i&2 VERULAMIANA. 

currence in learning and arms ; flourishing and 
excelling in the same men, and the same ages. 
Neither can it otherwise be. For as in man, the 
ripeness of strength of the body and mind com- 
eth at much about an age, save that the strength 
of the body cometh somewhat the more early; 
so, in states, arms and learning — whereof the 
one corresponded to the body, the other to the 
soul of man — have a concurrence or near se- 
quence in times* 



LEARNED STATESMEN. 

It is almost without instance contradictory, 
that ever any government was disastrous that 
was in the hands of learned governors. For 
howsoever it hath been ordinary with politicians 
to extenuate and disable learned men by the 
name of pedants, yet in the records of time it 
appeareth, in many particulars, that the go- 
vernments of princes in minority (notwithstand- 
ing the infinite disadvantage of that kind of 
state) have nevertheless excelled the govern- 
ments of princes of mature age; even for that 
reason which they seek to traduce, which is, 
2 that 



VERULAMIANA. 10* 

that by that occasion the state hath been in 
the hands of pedants. 



LIBELS. 



Libels are generally the gusts of liberty of 
speech restrained, and the females of sedition. 

It is not the interlacing of your " God for- 
bid !" that will salve seditious speeches. Should 
I say to you, for example, u If these times 
were like some former times of king Henry 
Eight, or some other times, (which God forbid) 
Mr. J. S. it would cost you your life :" I am 
sure "you would not think this to be a gentle 
warning, but rather that I incensed the court 
against you. And this I would wish both you 
and all to take heed of; how you speak seditious 
matter in parables, or by tropes or examples. 
There is a thing in indictment called an inu- 
en do : you must beware how you beckon or 
make signs upon the King in a dangerous sense. 



literary 



194 VERULAMIANA. 



LITERARY FOUNDATIONS. 

As water, whether it be the dew of heaven 
or the springs of the earth, doth scatter and 
lose itself in the ground, except it be collected 
into some receptacle where it may by union 
comfort and sustain itself: so this excellent li- 
quor of knowledge, whether it descend from 
divine inspiration or spring from human sense, 
would soon perish and vanish to oblivion, if it 
were not preserved in books, traditions, confer- 
ences, and places appointed; as universities, 
colleges and schools, for the receipt and com- 
forting of the same. 



LUXURY. 



Let the vanity of the times be restrained, 
which the neighbourhood of other nations has 
induced ; and we strive apace to exceed our 
pattern : let vanity in apparel, and which is 
more vain, that of the fashion, be avoided. I 
have heard that in Spain, whom in this I wish 
we might imitate ; they do allow the players 
1 and 



VBRULAMIANA. 195 

and courtezans the vanity of rich and costly 
clothes; but to sober men and matrons they 
permit it not, upon pain of infamy,, — a severer 
punishment to ingenuous natures than a mulct* 
The excess of diet in costly meats and drinks, 
fetched from beyond seas, should be avoided : 
wise men will do so without a law ; F would 
there might be a law to restrain fools. The ex- 
cess of wine costs the kingdom much, and re- 
turns little but surfeits and diseases. Were we 
as wise as we easily might be, within a year or 
two at the most, (if we would needs be drunk 
with wines) we might be drunk at half the cost. 



MONARCHY. 



It is evident that all other commonwealths, 
monarchies only excepted, do subsist by a law 
precedent. For where authority is divided 
amongst many officers, and they annual, or 
temporary, and not to receive their authority 
but by election, where certain persons only 
have voice to that election, and the like, — these 
of necessity do presuppose a law precedent, 
written or unwritten, to guide and direct them: 
Kt but 



196 VERULAMIANA. 

but in -monarchies, especially hereditary, when 
several families or lineages of people do submit 
themselves to one line, imperial or royal, the 
submission is more natural and simple, which 
by laws subsequent is perfected and made more 
formal. That this is so, it appeareth notably in 
two things ; the platforms and patterns which 
are found in nature of monarchies, and the ori- 
ginal submissions, their motives and occasions. 

The platforms are three. The first is that of 
a father, or chief of a family ; who, governing 
over his wife by prerogative of sex, over his 
children by prerogative of age, ar^d because he 
is author unto them of being, and over his ser- 
vants by prerogative of virtue and providence, 
is a very model of a King. And therefore Ly- 
curgus, when one counselled him to dissolve the 
kingdom, and to establish another form of state, 
answered — " Sir, begin to do that which you 
advise first at home in your own house." No- 
ting, that the chief of a family is as a king; 
and that those who can least endure kings 
abroad can be content to be kings at home. 

The 



VERULAMIANA. *07 

The second platform is that of a shepherd 
and his flock ; which, Xenophon saith, Cyrus 
had ever in his mouth. For shepherds are not 
■ owners of the sheep ; but their office is to 
feed and govern : no more are kings proprietors' 
or owners of the people, God being sole owner 
of the people ; but the office of kings is to go- 
vern, maintain and protect people : and it is 
not without a mystery that the first king insti- 
tuted by God, David, (for Saul was but mi 
untimely fruit) was translated from a shepherd. 
PsaL 78. 

The third platform is the government of 
God himself over the world, whereof lawful 
monarchies are a shadow. And therefore both 
amongst the heathen and amongst the christians, 
the word sacred hath been attributed unto kings, 
because of the conformity of a monarchy with a 
divine majority ; never to a senate or people. 
Other states are the creatures of law ; this state 
only subsisteth by nature. 

For the original submissions, they are four. 

The first is paternity or patriarchy; when a 

family growing so great as it could not contain 

K 3 itself 



19« TERULAMIANA. 

itself within one habitation, some branches of 
the descendants were forced to plant themselves 
into new families, which second families could 
not, by a natural instinct and inclination, but 
bear a reverence and yield an obedience lo the 
eldest line of the antient family from which 
they were derived. 

The second is the admiration of virtue or gra- 
titude towards merit; which is likewise natu- 
rally infused into all men. Of this Aristotle 
putteth the case well, when it was the fortune 
of some one man, either to invent some arts of 
excellent use towards man's life ; or to congre- 
gate people, that dwelt scattered, into one 
place, where they might cohabit with more 
comfort; or to guide them from a more barren 
land to a more fruitful : upon these deserts, and 
the admiration of them, people submitted them- 
selves. 

The third, which was the most usual of all, 
was conduct in war, which even in nature in- 
duceth as great an obligation as paternity. For 
as men owe their life and being to their parents 
in regard of generation, so they owe that also 

to 



VERULAMIANA. 199 

to saviours in the wars jp regard of preservation. 
Therefore we find in chap. 8 of the book of 
Judges, ver. 22 — Then the men of Israel said 
unto Gideon, " Rule thou over us, both thou and 
thy son, and thy son's son also : for thou hast 
delivered us from the hand of Midian" And 
so we read when it was brought to the ears of 
Saul that the people sang in the streets, Saul 
hath killed his thousand, and David his ten thou- 
sand of enemies ; he said straightways, u What 
can he have more but the kingdom?' For who- 
soever hath the military dependence, wants lit- 
tle of being king* 

The fourth is an enforced submission, which 
is conquest, whereof it seemed .Nimrod was the 
first precedent, of whom it is said ht began to 
be a mighty one in the earth : he zcas a mighty 
hunter before the Lord. And this likewise is 
upon the same root, which is the saving or gift 
as it were, of life and being: for the conqueror 
hath power of life and death over his capiives . 
and therefore when he giveth them themselves, 
he may reserve, upon such a gift, what service 
and subjection he will. All these four submis- 
K 4 sions 



200 VERULAMIANA. 

sions are evident to be natural, and more anti" 
ent than law. 

Law, no doubt,, is the great organ by which 
the sovereign power doth move,, and may be 
truly compared to the sinews in a natural body, 
as the sovereignty may be compared to the spi- 
rits : for if the sinews be without the spirits, 
they are dead and without motion ; if the spi- 
rits move in weak sinews, it causeth trembling. 
So the laws, without the king's power, are dead; 
and the king's power, except the laws be corro- 
borate, will never move constantly, but be full 
of staggering and trepidation. But towards the 
King himself the law doth a double office or 
iperation. The first is to define his title : as, 
in our law, That the kingdom should go to the 
issue- female ; That it shall not be departable 
amongst daughters ; That the half-blood shall 
be respected ; and other points differing from 
common inheritance. The second is to make 
the ordinary power of the King more definite 
or regular. Although the King, in his person, 
be solutus legibus ; yet his acts and grants are 
limited by law, and we argue them every day. 



VERULAMIANA. *?i 

But, r demand, do these offices or operations , 
of law evacuate or frustrate the original sub* 
mission, which was natural ? Or, shall it be 
said that all allegiance is by law ? No more 
than it can be said that potestas patris, the 
power of the father over the child is by law : 
though the law of some nations has given fa* 
thers power to put their own children to death : 
others, to sell them thrice; others, to disinherit 
them by testament at pleasure, and the like/ 
Yet no man wiil affirm that the obedience of 
the child is by law, because laws, in some points, 
do make it more positive : And even so it is of 
allegiance of subjects to hereditary monarchs; 
which is corroborated and confirmed by law, 
but is the work of the law of nature. There- 
fore you shall find the observation true, and 
almost general in all states, that their law-giv- 
ers were long after their first kings, who go* 
verned for a time by natural equity without' 
law. Theseus was long before Solon in Athens ; 
Eurytion and Sons were long before Lycurgus 
in Sparta; Romulus was long before the De- 
cemviri, in Rome; and even amongst ourselves 
there were more ancient kings of the Saxons. 
yet the laws run under the name of Edgar's 

K 5 laws. 



202 VERULAMIANA. 

laws. I will conclude this point with the style 
which divers acts of Parliament do give untd 
the King, terming him very effectually and 
truly " Our natural sovereign leige Lord." And 
as it was said by a principal Judge, that he 
would never allow that Queen Elizabeth (I re- 
member it for the efficacy of the phrase) should 
be a statute Queen, but a common-law Queen : 
so, surely, I shall hardly consent that the King 
shall be called only our rightful sovereign or 
our lawful sovereign ; but our natural liege sove- 
reign, as acts of parliament speak. For, as the 
common-law is more worthy than the statute- 
law, so tfye law of nature is more worthy than 
them bp.tb. 

Other states have curious frames, soon put 
out of order : and they that are made fit to last, 
are not commonly fit to grow or spread ] and, 
contrariwise, those that are made fit to spread 
and enlarge, are not fit to continue and endure. 
But monarchy is like a work of nature, well 
composed both to grow and to continue. The 
schools may dispute it, but time hath tried it. 



MINISTERS, 



VKRULAMIANA. 303 



MINISTERS. 



Kings cannot possibly see all things with 
their own eyes, nor hear all things with their 
own ears ; they must commit many great trusts 
to their ministers. They must be answerable 
to God Almighty, to whom they are but ser- 
vants, for their actions and for their negligent 
omissions: but the Ministers of Kings, whose 
eyes and ears and hands they are, must be an- 
swerable to God and man for a breach of their 
duties, in violation of their trusts, whereby they 
betray them. 



NOBILITY, 



A monarchy, where there is no nobility at 
all, is ever a pure and absolute tyranny: for 
nobility attempers sovereignty, and draws the 
eyes of the people somewhat aside from the line* 
royal. A great and potent nobility addeth ma- 
jesty to a monarch, but diminisheth power ; 
and putteth life and spirit into the people, but 
^j K 6 presseth 



204 VERULAMIANA. 

pressetli their fortune. It is well when nobles 
are not too great for sovereignty? rior for justice; 
and yet maintained in that height as the in- 
solency of inferiors may be broken upon 
them> before it come on too fast upon the 
majesty of kings. Certainly, kings that have 
able men of their nobility, shall find ease in 
employing them, and a better slide into their 
business : for people naturally bend to them, as 
born in some sort to command. 

It is a reverend thing to see an ancient castle 
or building not in decay; how much more to 
behold an ancient noble family, which hath 
stood against the waves and weathers of time ? 
— for new nobility is but the act of power, but 
ancient nobilitv i& the act of time. 



PEACE, 



That prince, or state, offends as much 
against justice and against reason, which omit- 
teth a air occasion of making an honourable 
and safe peace, as that which rashly and cause- 
lessly moveth an unjust war. But though wars 
2 he 



VERULAMIANA. 205 

be diseases, yet I think it better to endure some 
sickness, than to venture upon every medicine. 
It is no cure to bring a state from a doubtful 
war to an unsafe treaty : it is no more than to 
put a feverish body out of a hot fit into a cold. 
-As an unskilful physician may, by working a 
natural body with his medicines, bring it from 
a tertian or quartan fever to an hectic ; an im- 
provident statesman may, with conditions or 
treaty, so disarm a state of the friends, reputa- 
tion and strength it hath, that the cure will 
prove far worse than the disease. Therefore it 
is not the name of war or peace, but the cir- 
cumstances and conditions of either of them, 
that should make us fly the one, or embrace the 
other. 

Princes or states, when they enter into con- 
sideration of their own affairs, may dispose 
themselves to peace, for utility, conveniency, or 
necessity : For utility if they can get advan- 
tage : for conveniency, if peace be fittest to 
conserve them in the state they are : for neces- 
sity, when they have no longer the means to 
make war. All states do stand as much by 
reputation, as by strength. 

POPULATION. 



$06 VERULAMIANA. 



POPULATION. 



Generally it is to be provided, that the 
population of a kingdom (especially if it be not 
mown down by wars) do not exceed the stock 
of the kingdom which should maintain it. Nei- 
ther is the population to be reckoned only by 
number : for u smaller number, that spend 
more and cam less, do wear out a state sooner 
than a greater number that live lower, and ga- 
ther more. 



PREDICTIONS. 



My judgment is, that state prophecies or 
predictions ought all to be despised, and ought 
to s^rve but for winter-talk by the fireside. 
Though, when I say despised, I mean it as for 
belief: for, otherwise, the spreading or publish- 
ing of them is in no sort to be despised ; for 
they have done much mischief. And I see 
many severe laws A made to repress them. 

That 



VERULAMIANA. 20r 

That which hath given them grace, and some 
credit, consisteth in three things. — First, that 
men mark when they hit, and never mark when 
they miss ; as they do also, generally, of dreams. 
The second is, that probable conjectures, or 
obscure traditions, many times, turn themselves 
into prophecies: while the nature of man, 
which coveteth divination, thinks it no peril to 
foretel that which indeed they do but collect. 
The third and last is, that almost all of them 
(being infinite in number) have been impos- 
tures ; and by idle and crafty brains merely con- 
trived and feigned, after the event was past. 



PREROGATIVE AND LIBERTY. 

The king's sovereignty, and the liberty of 
parliament, are as the two elements or principles 
of this state ; which, though the one be more 
active, the other more passive, yet they do not 
cross or destroy, but strengthen and maintain 
the one the other. Take away liberty of parli- 
ament, the griefs of the subjects will bleed in- 
wards : sharp and eager humours will not eva- 
porate ; and then they must esulcerate, and so 

may 



SOS VERULAMIANA. 

may endanger the sovereignty itself. On the 
other side, if the king's sovereignty receive 
diminution, or any degree of contempt ; with 
us that are born under an hereditary monarchy, 
€0 as that the motions of our state cannot work 
in any other frame or engine, it must follow that 
we shall be a meteor or corpus impafecte mistum, 
which kind of bodies come speedily to confusion 
and dissolution. 



PREROGATIVE AND LAW. 

The king's prerogative and the law are not 
two things; but the king's prerogative is law^ 
and the principal part of the law, the first-born 
or pars prima of the law : and therefore in con- 
i&rving or maintaining that, we can serve and 
maintain the law. There is not in the body of 
man one law of the head, and another of the 
body^ but all is one entire law. 



pRiyy 



VERULAMIANA. 205» 



PRIVY COUNCILS. 



All kings, though they be gods on earth, 
yet they are gods of earth, frail as other men : 
they may be of extreme age ; they may be in- 
disposed in health; they may be absent. In 
these cases, if their councils may not supply 
their persons, to what infinite accidents are they 
exposed ? Nay more, sometimes in policy 
kings will not be seen, but cover themselves 
with their council : and if this be taken from 
them, a great part of their safety is taken away. 
For the other point, that of weakening their 
council, they are nothing without the king : 
they are no body politic ; they have no coin- 
mission under seal. So if you begin to distin- 
guish and disjoin them from the king, they are 
corpus opacum; for they have lumen de I amine. 
By distinguishing you extinguish the principal 
engine of the sU'e 



PROPERTY, 



ilO VERULAMIANA. 



PROPERTY. 



Above all things, good policy is to be used, 
that the treasure and monies in estate be not 
gathered into few hands. For otherwise a state 
may have a great stock, and yet starve. And 
money is like muck, not good except it be 
spread. This is done chiefly by suppressing, 
or at least keeping a strait hand upon the de- 
vouring trades of usury, engrossing, great pas- 
turages, an<J the like. 



REBELLION. 



As \o rebellion or civil war, wisdom and jus- 
tice must prevent it. But if these should not 
prevail ; by a wise and timely inquisition, the 
peccant humours and humourists must be dis- 
covered, and purged or cut off: mercy, in such 
a case, in a king is true cruelty. If God bless 
these endeavours, and the king return to his 
own house in peace, then those who have been 
found faithful in the land must be regarded, 

and 



VERULAMIANA. an 

and rewarded also ; the traiterous or treacherous, 
who have misled others, severely punished ; 
and the neutrals, and false hearted friends and 
followers, be noted. 



SPIES. 



If spies be lawful against lawful enemies, 
much more against conspirators and traitors. 



SEDITIONS AND TROUBLES, 

Shepherds of people had need know the 
Calendars of tempests in a state,, which are, 
commonly greatest when things grow to equa* 
lity ; as natural tempests are greatest about the 
equinox. And as there are certain hollow blasts 
of wind, and secret swellings of seas before a 
tempest, so are there in states. 

Libels and licentious discourses against the 
state, when they are frequent and open ; and, 
in like sort, false news often running up and 
down, to the disadvantage of the state, and 

hastily 



212 VERULAMIANA. 

hastily embraced, are amongst the signs of 
troubles. Neither doth it follow, because these 
fames are a sign of troubles, that the suppres- 
sing of them with too much severity should be 
a remedy for troubles. For the despising of 
them many times checks them best ; and the 
going about to stop them doth but make a won- 
der long lived. Also that kind of obedience, 
which Tacitus speaketh of, is to be held sus- 
pected, Erant in officio, sed tamen qui malknt 
mandata imperantium inierpretari, quam exequi 
disputing, excusing, cavilling upon mandates 
and directions, is a kind of shaking off the 
yoke, and essay .of disobedience: especially if 
in those disputings, they which are for the di- 
rection speak fearfully and tenderly ; and those 
who are against it, audaciously. 

When the authority of princes is made but an 
accessary to a cause, and there be other band* 
that tie faster than the bands of sovereignty, 
kings begin to be put almost out of possession. 
Also, when discords and quarrels and factions 
are carried openly and audaciously, it is a sign 
that the reverence of government is lost. 

The 



VERULAMIAtfA. 213 

The surest way to prevent seditions, if the 
times do bear it, is to take away the matter of 
them. For if there be fuel prepared, it is hard 
to tell where the spark shall come that shall set 
it on fire. The matter of seditions is of two 
kinds ; much poverty, and much discontent- 
ment. And if this poverty and broken estate in 
the better sort, be joined with a want and neces- 
sity in the mean people, the danger is imminent 
and great. For the rebellions of the belly are 
the worst. As for discontentments, they are, 
in the political body, like to humours in the na- 
tural, which are apt to gather a preternatural 
heat, and to inflame. And let no prince mea- 
sure the danger of them by this, whether they 
be just or unjust; for that were to imagine the 
people to be too reasonable, who do often spurn 
at their own good : nor yet by this, whether the 
griefs whereupon they rise be in fact great or 
small ; for they are the most dangerous discon- 
tentments, where the fear is greater than the 
feeling. Neither let any prince or state be se- 
cure concerning discontentments, because they 
have been often, or have been long, and yet no 
peril hath ensued: for as it is true that every va- 
pour or fume doth not turn into a storm, so it 

is 



§15 VERULAMIANA. 

is nevertheless true that storms, though blown 
over divers times, yet may fall at last; and as 
the Spanish proverb noteth well, the cord break- 
eth at last by the weakest pull. 

There is in every state two portions of sub- 
jects — the noblesse and the commonalty. When 
one of these is discontented, the danger is not 
great : for common people are of slow motion, if 
they be not excited by the greater sort ; and the 
greater sort are of small strength, except the 
multitude be apt and ready to move of them- 
selves. Then is the danger, when the greater 
sort do but wait for the troubling of the wa- 
ters amongst the meaner, that they may declare 
themselves. 

The politic and artificial nourishing and en- 
tertaining of hopes, and carrying men from 
hopes to hopes, is one of the best antidotes 
against the poison of discontentments. And it 
is a certain sign of a wise government and pro- 
ceeding, that it can hold men's hearts by hopes, 
when it cannot by satisfaction; and when it 
can handle things in such a manner, as no evil 
shall appear so peremptory but that it hath some 

outlet 



VERULAMIANA. 21 4 

outlet of hope : which is the less hard to do, 
because both particular factions are apt enough 
to flatter themselves with, or at least to brave, 
that which they believe not. 

Also, the foresight and prevention that there 
be no likely or fit head whereunto discontented 
persons may resort, and under whom they may 
may join, is a known but excellent point of 
caution. I understand a fit head to be one who 
hath greatness and reputation ; who hath confi- 
dence with the discontented party, and upon 
whom they turn their eyes ; and who is thought 
discontented in his own particular: which kind 
of persons are either to be won and reconciled 
to the state, and that in a fast and true man- 
ner ; or to be fronted with some others of the 
same party, who may oppose them, and so di- 
vide the reputation. Generally, the dividing 
and breaking off of all factions and combinations 
which are adverse to the state, and setting them 
at distance, or at least distrust amongst them- 
selves, is not one of the worst remedies. It is 
a desperate case, if those that hold with the 
proceedings of the state be full of discord and 

faction, 



21 6 VERULAMIANA. 

faction, and those that are against it be entire 
and united. 



Princes had need, in tender matters and tick- 
lish times, to beware what they say ; especially 
in those short speeches which fly abroad like 
darts, and are thought to be shot out of their 
secret intentions. For as to large discourses, 
they are flat things, and not so much noted. I 
have remarked that some witty and sharp 
speeches, which have fallen from princes, have 
given fire to seditions. 

Lastly,, let princes, against all events, not be 
without some great person (one, or rather more) 
of military valour near unto them, for the re- 
pressing of seditions in their beginnings. But 
let such military persons be assured and well re- 
puted of, rather than factious and popular : 
holding also good correspondence with the 
other great men in the state : or else the remedy 
is worse than the disease. 



TREASON. 



VERULAMIAKA. 21? 



TREASON. 



These offences respect either the safety of 
the king's person, or the safety of his estate and 
kingdom, which though they cannot be disse- 
vered indeed, yet they may be distinguished in 
speech. If any have conspired against the 
life of the King, or of the Queen's Majesty, 
^r of the Prince their son ; the very compassing 
and inward imagination thereof is high treason, 
if it can be proved by any fact that is overt : for 
in the case of so sudden, dark, and pernicious, 
and peremptory attempts, it were too Jate for 
the law to take a blow before it gives. 

We see, by miserable examples, that wretches, 
which were but the scum of the earth, have 
been able to stir earthquakes by murdering of 
princes : and if it were in the case of contagion 
(as this is a contagion of the heart and soul) a 
rascal may bring a plague into the city as well 
as a great man. So it is not the person, but the 
matter that is to be considered. 

L Against 



9VS VERULAMIANA. 

Against hostile invasions, and the adherence 
of subjects to enemies, kings can arm. Rebel- 
lions must go over the bodies of many good sub- 
jects before they can hurt the king. But con- 
spiracies against the persons of kings are like 
thunderbolts, which strike upon the sudden, 
hardly to be avoided. There is no preparation 
against them : and that preparation which may 
he of guard or custody, is a perpetual misery. 
High Treason is not written in ice ; that when 
the body relenteth, the impression should go 

away. 

J / 



TRUSTS A^SD DIGNITY. 

Men in great place are thrice servants; 
servants of the sovereign or state; servants 
of fame ; and servants of business : so as 
thev have no freedom, neither in their persons, 
nor in their actions, nor in their times. The 
rising unto place is laborious, and by pains men 
come to greater pains ; and it is sometimes base, 
and by indignities men come to dignities. Cer- 
tainly, great persons had need to borrow other 
men's opinions to think themselves happy, for 

if 



VERULAMIANA. Sl§ 

if they judge by their own feeling they cannot 
find it; but if they think with themselves what 
other men think of them, and that other men 
would fain be as they are, then they are happy 
as it were by report, when perhaps they find 
the contrary within. For they are the first that 
find their own griefs ; though they be the last 
that find their own faults. 

In place, there is licence to do good and evil; 
whereof the latter is a curse : for in evil, the 
best condition is not to will ; the second, not to 
can. But the power to good is the true and 
lawful end of aspiring. For good thoughts^ 
though God afccept them, towards men are lit- 
tle better than good dreams, except they be put ' 
in act ; and that cannot be without power and 
place, as the vantage and commanding ground. 
Merit and good works is the end of man's mo- 
tion; and conscience of the same is the accom- 
plishment of man's rest. For if a man can be 
partaker of God's theatre, he shall likewise be 
partaker of God's rest. 

In the discharge of thy place set before thee 

the best examples ; for imitation is a globe of 

L 2 precepts. 



&** VERULAMIANA. 

precepts. And, after a time, set before thee 
thine own example ; and examine thyself 
strictly, whether thou didst not best at first r 
Neglect not also the examples of those who 
have carried themselves ill in the same place ; 
not to set off thyself by taxing their memory, 
but to direct thyself what to avoid. Reform 
therefore without bravery or scandal of former 
times and persons ; but yet set it down to thy- 
self, as well to create good precedents as to fol- 
low them. Reduce things to the first institu- 
tion, and observe wherein and how they have 
degenerated : but yet ask counsel of both times 
• — of the ancient time, what is best; and of the 
latter time, what is fittest. Seek to make thy 
course regular ; that men may know beforehand 
what they may expect. Embrace and invite 
helps and advises, touching the execution of 
thy place, and do not drire away such as bring 
thee information, as rnedlers ; but accept of 
them in good part. Give easy access ; keep 
times appointed ; go through with that which 
is in hand ; and interlace not business but 
through necessity. For corruption, do not only 
bind thine own hands, or thy servant's hands 
from taking, but bind the hands of suitors also 

from 



VERULAMIANA. 2-ii 

from offering. Whosoever ,is found variable, 
and changeth manifestly without manifest cause, 
giveth suspicion of corruption: therefore always 
when thou changest thine opinion or course, 
profess it plainly, and declare it, together with 
the reasons that move thee to change; and do 
not think to steal it. For roughness, it is a 
needless cause of discontent ; severity breedeth 
fear, but roughness breedeth hate. Even re- 
proofs, from authority, ought to be grave and 
not taunting. As for facility, it is worse than 
bribery. For bribes come but now and then; 
but if importunity, or idle respects, lead a man, 
he shall never be without it. 

It is an assured sign of a worthy and gener- 
ous spirit, whom honour amends. For honour 
is, or should be, the place of virtue : and as in 
nature things move violently to their place, and 
calmly in their place ; so virtue in ambition is 
violent, in authority settled and calm. All ris- 
ing to great place is by a winding-stair: and if 
there be factions, it is good to side a man's self 
whilst he is in the rising, and to balance himself 
when he is placed. Use the memory of thy 
L 3 prede- 



2-22 VERULAMIANA, 

predecessor fairly and tenderly; lor if thou 
dost not,, it is a debt that will surely be paid 
when thou art gone. 



USURY. 



Many have made witty invectives against 
usury. I say this only, that usury is a co?icessum 
propter durition cordis ; for since there must be 
borrowing and lending, and men are so hard of 
heart as they will not lend freely/ usury must be 
permitted. It is a vanity to conceive, that there 
would be ordinary borrowing without profit ; 
and it is impossible to conceive the number of 
inconveniencies that will ensue if borrowing be 
cramped. Therefore to speak of the abolishing 
of usury is idle : so as that opinion must be sent 
to Utopia. If it be objected, that this doth in a 
sort authorize usury ; the answer is, that it is 
better to mitigate usury by declaration or sta- 
tute, than to suffer it to rage by connivance. 



*ERGE 



VERULAMIANA. a*3 



VERGE OF THE COURT. 

The law doth so esteem the dignity of the 
king's settled mansion-house, that it hath laid 
unto it a plat of twelve miles round, which we 
call the verge, to be subject to a special and 
exempted jurisdiction depending upon his per- 
son and great officers. This is a half-pace, or 
carpet, spread about the king's chair of state, 
which therefore ought to be cleared and voided 
more than other places of the kingdom. We 
see the sun, when it is at the brightest there 
may be perhaps a bank of clouds in the north 
or the west, or remote regions, but near his body 
few or none : so where the king cometh, there 
should come peace and order, and an awe and 
reverence in men's hearts. 



VOLUNTARY CONTRIBUTIONS. 

Extraordinary expence must be limited 
by the worth of the occasion ; for voluntary 
iindoing may be as just for a man's country, as 
for the kingdom of heaven. 

L4 war. 



**4 VERULAMIANA. 



i 



WAR. 



Wars ave no massacres and confusions : but 
they are the highest trials of right; when princes 
and states, which acknowledge no superior upon 
earth, put themselves upon the justice of God 
for the deciding of their controversies by such 
success as it shall please him to give on either 
side. In the proceedings of war, nothing ought 
to be done against the law of nations, or the 
law of honour: w r hich laws have ever pro- 
pounced conspirators against the persons of 
princes, and libellers against their good fame, 
to be such enemies of common society as are 
not to be cherished, no not by enemies^ 

As the cause of war ought to be just, so the 
justice of that cause ought to be evident; not 
obscure, not scrupulous. For by the consent 
of all laws, in capital causes, the evidence must 
be full and clear : and if so where one man's life 
is in queslion, what say we to a war, which is 
ever the sentence of death upon many. 

Where 



VERULAMIANA. 2*5 

Where there is an heap of people (though we 
term it a kingdom or state) that is altogether 
unable or unworthy to govern ; there is a just 
cause of war for another nation that is civil or 
policed to subdue them. When the consti- 
tution of a state, and the fundamental customs 
and laws of the same (if laws they may be 
called) are against the laws of nature and na- 
tions, then, I say, a war upon them is lawful. 

There are governments which God doth not 
avow. For though they be ordained by his se- 
cret providence, yet they are not acknowledged 
by his revealed will. Neither can this be meant 
of evil governors or tyrants ; for they are often 
avowed and established, as lawful potentates : 
but of some perverseness and defection in the 
very nation itself. This nullity of polity, and 
right of state in some nations, is significantly 
expressed by Moses, in the person of God to 
the Jews : Ye have incensed me with gods that are 
no gods; and I will incense you with a people 
that are no people. Such, no doubt, were the 
people of Canaan, after seisin was given of the 
land of promise toJfche Israelites : for from that 
time their right to the land was dissolved, though 
L5 they 



226 VERULAMIANA. 

they remained in man}' places unconquered. 
By this we may see, that there are nations' in 
name, which are no nations in right ; but mul- 
titudes only, and swarms of people. For like 
as there are particular persons outlawed and 
proscribed by civil laws of several countries ;. 
so are there nations which are outlawed and 
proscribed by the law of nature and nations, or 
by the immediate commandment of God. And 
as there are kings de facto and not dejure, in re- 
spect of the nullity of their title ; so are there 
nations which are occupants de facto and not 
dejure of their territories, in respect of the nul- 
lity of their policy of government. Beasts are 
not less savage because they have dens. 

It is a great error, and a narrowness or strait- 
ness of mind, if any man think that nations 
have nothing to do one with another, except 
there be either an union in sovereignty or a con- 
junction in pacts and leagues. There are other 
bands of society, and implicit confederations. 
Above all, there is the supreme and indissoluble 
consanguinity and society between men in gene- 
ral. Now if there be such a tacit league or 
confederation, sure it is not idle, it is against 

somewhat 



VERUIAM1ANA. 22? 

somewhat, or somebody. Is it against wild 
beasts, or the elements of fire and water ? No, 
—it is against such routs and shoals of peo- 
ple as have utterly degenerated from the laws 
of nature ; as have in their very body and 
frame of estate a monstrosity ; and may be truly 
accounted common enemies and grievances of 
mankind, or disgraces and reproaches to human 
nature. Such people, all nations are interested 
and ought to be resenting, to suppress ; consi- 
dering that the particular states themselves 
being the delinquents, can give no redress. 
And this is not to be measured so much by the 
principles of jurists, as by lex charitatis, lex 
proximi, lexfilwrum Adce de massa una; upon, 
^which original laws this opinion is grounded : 
which to deny, if a man may speak freely, were 
almost to be a schismatic in nature. 

Wars are vindicta, revenges and reparations. 
But revenges are not infinite ; but according to 
the measure of the first wrong or damage. And 
therefore when a voluntary offensive war, by 
the design or fortune of the war, is turned to a 
necessary defensive war, the scene of the tra- 
gedy is changed, and it is a new act to begin. 
L6 There 



22S VERULAMIANA. 

There can no general rule be given, save one, 
which is — that princes do keep due sentinel* 
that none of their neighbours do overgrow so 
(by encrease of territory, by embracing of trade, 
by approaches, or the like) as that they become 
more able to annoy than they were. And this 
is generally the work of standing counsels, — to 
foresee and to hinder it. For there is no ques- 
tion but that a just fear of an imminent danger, 
though there be no blow given, is a lawful cause 
of a war. For certainly as long as men are 
men, and as long as reason is reason, a just fear 
will be a just cause of a preventive war; but 
especially if it be part of the case, that there 
be a nation that is manifestly detected to aspire 
to monarchy and new acquests : then, other 
states, assuredly, cannot be justly accused for 
not staying for the first blow ; or for not accept- 
ing Polyphemus's courtesy, to be the last that 
shall be eaten up. 



-wealth. 



As largeness of territory, severed from mili- 
tary virtue, is but. a burden; so treasure and 

riches^ 



VERULAMIANA. 22$ 

riches, severed from the same, isbut a prey. 
Nor is it the abundance of treasure in the sub- 
jects hands that can make sudden supply of the 
wants of a state 5 because both reason and ex- 
perience tell us_, that private persons have least 
will to contribute when they have most cause : 
for when there is noise or expectation of wars, 
then is always the deadest times for monies, in 
regard that every man restraineth and holdeth 
fast his means for his own comfort and succour ; 
according as Solomon saith, The riches of a man 
arc as a strong hold in his imagination. 

It is worthy the observation, what a reverend 
and honoured thing poverty of fortune was, for 
some ages, in the Roman state; which, never- 
theless, was a state without paradoxes. We 
see likewise, after that the state of Rome was 
not itself, but did degenerate, how that person 
who took upon him to be counsellor to Julius 
Caesar, where to begin his restoration of the 
state, maketh it of all points the most summary 
to take aw r av the estimation of wealth. 



VERULAMIANA, 



THEOLOGY. 



PART III. 



VERULAMIANA. 



ATHEISM, 

HAD rather believe all the fables in the 
Legend and the Talmud and the Alcoran, than 
that this universal frame is without a mind. 
And therefore God never wrought a miracle to 
convince atheism, because his ordinary works 
convince it. It is true that a little philosophy 
inclineth man's mind to atheism, but depth in 
philosophy bringeth men's minds about to reli- 
gion : for while the mind of man looketh upon 
second causes scattered, it may sometimes rest 
in them and go no farther ; but when it behold- 
eth the chain of them, confederate and linked 
together, it must needs fly to Providence and 
Deity. 

The 



234 VERULAMIANA. 

The Scripture saith, tfa fool hath said in his 
heart there is no God: it is not §aid, the fool 
hath thought in his heart, So that he rather 
saith it by rote to himself, as what he would 
have, than that he can thoroughly believe it or 
t)6 persuaded of it. For none can d^ny there is 
a God, but those for whom it maketh that there 
were no God, The causes of atheism are, divi- 
sions in religion, if they be maay ; for any one 
main division addeth zeal to both sides, but 
many divisions introduce atheism. Another is, 
scandal of priests. A third is, custom of pro- 
fane scoffing in holy matters ; which doth, by 
little and little, deface the reverence of religion. 
And lastly, learned times, especially with peace 
and prosperity : for troubles and adversities do 
more bow men's minds to religion. 

They that den}' a God, destroy man's nobi- 
lity: for, certainly, man is akin to the beasts 
by his body ; and if he be not a kin to God by 
his spirit, he is a base and ignoble creature. It 
destroys likewise magnanimity, and the raising 
of human nature. Man, when he resteth and 
assureth himself upon divine protection and fa- 
vours, gathereth a force and faith which human 

nature 



VERULAMIANA. Q33 

nature of itself could not obtain ; therefore as 
atheism is in all respects hateful, so in this — 
that it deprive th human nature of the means to 
exalt itself above human frailty. 



CLERGYMEN. 



The persons of the priesthood are to be had 
in due respect, for their works' sake ; and pro- 
tected from scorn : but if a clergyman be loose 
and scandalous, he must not be permitted or 
winked at; the example of a few such corrupt 
many. 



CONTENTIONS, 



It is the condition of the Church to be ever 
under trials : and there are but two trials — the 
one, of prosecution, the other, of scandal and 
contention ; and when the one cease th, the 
other succeedeth. Nay, there is scarcely any 
one epistle of Saint Paul's unto the churches, 
but contameth some representation of unneces- 
sary and schisma.tical controversies. So in the 



23« TERULAMIANA. 

reign of Constantine the Great, after the time 
that the church had obtained peace from perse- 
cution, there entered sundry questions and con- 
troversies about no less matters than the essen- 
tial parts of the Faith, and the high mysteries 
of the Trinity. But reason teaches us, that in 
ignorance and implied belief it is easy to agree, 
as colours agree in the dark ; or if any country 
decline into atheism, then controversies wax 
dainty, because men think religion scarce worth 
the falling out for: so that it is weak divinity, 
to account controversies an ill sign in the 
church. 



DIVINITY. 



The prerogative of God extendeth as well to 
the reason, as to the will of man ; so that, as 
we are to obey his law, though we find a reluc- 
tation in our reason. For if we believe only 
that which is agreeable to our sense, w£ give 
consent to the matter, --and not to the Author, 
which is no more than we would do towards a 
suspected discredited witness; but that faith 
which was accounted to Abraham for righteous- 
ness, 



VERULAM1ANA. 237 

fcess, was of such a point as whereat Sarah 
laughed ; who, therein, was an image of na- 
tural reason. Howbeit, if we will truly con- 
sider it, more worth it is to believe, than to 
know as we now know. For in knowledge 
man's mind suffereth from sense, but in belief 
it suffereth from spirit, and such a one as it 
holdeth for more authorised than itself; and so 
suffereth from the worthier agent. Otherwise 
it is of the state of man glorified, for then faith 
shall cease, and we shall know as we are known. 

Wherefore we conclude that sacred theology, 
which in our idiom we call divinity, is grounded 
only upon the word and oracle of God, and not 
upon the light of nature. This holdeth not 
only in those points of faith which concern the 
great mysteries of the Deity — of the creation, 
ef the redemption— but likewise those which 
concern the law moral truly interpreted ; as, 
Love your enemies ; do good to them that hate 
you: be like your heavenly Father, that suffereth 
his rain to fall upon the just and unjust. To 
to this it ought to be applauded, Nee vox ho- 
tninem sonat — it is a voice beyond the light of 
nature. So it must be confessed, that a great 

part 



ass VERULAM1ANA, 

pari of the law moral is of that perfection 
whereunto the light of nature cannot aspire. 
How then is it, that-man is said to have, by the 
lisfhtand law of nature, some notions and con- 
ceits of virtue and vice, justice and wrong, 
good and evil ? Thus—because the light of na- 
ture is used in two several senses ; the one, that 
which springeth from reason, sense, induction, 
argument, according to the laws of heaven and 
earth ; the other, that which is imprinted in the 
spirit of man, by an inward instinct, according 
to the law of conscience, which is a spark of 
the purity of his first estate, and in which latter 
sense only he is participant of some light and 
discerning touching the perfection of the moral 
law. But how? Sufficient to check the vice, 
but not to inform the duty. 

The use, notwithstanding, of reason in spi- 
ritual things, and the latitude thereof, is very 
great and general ; for it is not for nothing that 
the apostle calleth religion our reasonable service 
of God : insomuch as the very ceremonies and 
figures of the old law were full of reason and 
signification. It extendeth to the mysteries 
themselves; but by way of illustration, and not 

by 



VERULAMIANA. 2 J* 

by way of argument. It consisteih also of pro- 
bation and argument. In the former, God 
vouchsafed to descend to our capacity, in the 
expressing of his mysteries as they may be sen- 
sible unto us, and doth graft his revelations and 
,holy doctrine upon the notions of our reason, 
and applyeth his inspirations to open our under- 
standing, as the form of the key to the ward of 
the lock. For the latter, there is allowed to us 
an use of reason and argument, secondary and 
respective, although not original and absolute. 
After the articles and principles of religion are 
placed ai*d exempled from examination of rea- 
son, it is then permitted unto us to make deriva- 
tion and inferences from, and according to the 
analogy of them, for our better direction. 

Divinity hath two principal parts ; the matter 
informed or revealed, and the nature of the in- 
formation or revelation. How far particular 
persons continue to be inspired? How far the 
church is inspired ? How far reason may be 
used? What points of religion are fundamen- 
tal, and what perfective ? And how the grada- 
tions of light, according to the dispensation of 
times, are material to the suffrcieiicy of belief? 

The 



240 VKRULAMIANA. 

The points fundamental, and the points of 

farther perfection only, ought to be with piety 

and wisdom distinguished. Moses, when he 

saw the Israelite and the Egyptian fight, did 

not say Why strive you? but drew his sword, 

and slew the Eg} r ptian : but when he saw the 

two Israelites fight, he said You are brethren, 

why strive you ? If the point of doctrine 

be an Egyptian, it must be slain by the sword 

of the spirit, and not reconciled : but if it be 

an Israelite, though in the wrong, then, Why 

strive you ? Of the fundamental points, our 

Saviour penneth the league thus— He that 

is not with us, is against m ; but of points not 

fundamental, thus — He that is not against us, is 

with us. We see, that -chaff may and ought to 

be severed from the corn in the ear; but the 

tares may not be pulled up from the corn in the 

field. 

For the obtaining of the information, it rest- 
eth upon true and sound interpretation of the 
Scriptures, which are the fountains of the wa- 
ter of life. In this men have sought three 
things; a summary brevity, a compacted strength 
-and a complete perfection ; whereof, the two 

3 j- first 



VEKULAMIANA. 24t 

first they fail to find, and the last they ought 
not to seek. As to brevity, we see, in all sum- 
mary methods, that while men purpose to abridge 
they give cause to dilate. For the sum or 
abridgement, by contraction, become th ob- 
scure ; the obscurity requireth exposition, and 
the exposition is deduced into large commenta- 
ries, or into common-places and titles, which 
grow to be more vast than the original writings 
whence the sum was at first extracted. For 
strength, it is true that knowledge reduced into 
exact methods hath a shew of strength, in that 
each part seemeth to support and sustain the 
ether ; but this is more satisfactory than sub- 
stantial. The more you recede from the Scrip- 
tures, by inferences and consequences, the „ 
more weak and dilute are your positions. And 
as for perfection or completeness in divinity, it 
is not to be sought. For he that will reduce an 
origin to an art, will make it round »and uni- 
form ; but in divinity many things must be left 
abrupt, and concluded with this — O altitudo 
tapientia et scientia Dei ! quam incomprehemi- 
hilia sunt judicia tjut, et non investigabilcs via 
ejus ? The true use of these sums and methods 
hath place in iaslkutions or introductions prepa- 
M ratjry 



242 VEUULAMIANA. 

ratory to knowledge ; but in them, or by de- 
du cement from them, to handle the main body 
and substance of a knowledge, is in all sciences 
prejudicial, and in divinity dangerous. 

The Scriptures being given by inspiration, 
and not by human reason, do differ from all 
other books in the author; which by conse- 
quence doth draw on some difference to be used 
by the expositor. For the Inditer of them did 
know four things which no man attains to' know ; 
which are, the mysteries of the kingdom of 
glory, the perfection of the laws of nature, the 
secrets of the heart of man, and the future suc- 
cession of all ages. But to press too far into 
this, cannot but cause a dissolution and over* 
throw of the spirit of man : for whatsoever 
knowledge reason cannot at, all work upon and 
convert, is a mere intoxication, and endan- 
gereth a dissolution of the mind and under- 
standing. 

Paracelsus, and some others, have pretended 
to find the truth of all natural philosophy in 
the Scriptures; scandalizing and traducing all 
other philosophy, as heathenish and profane. 

But 



VERU L AMI AN A. ^43 

But there is no /such enmity between- God's 
word and his works : Neither do they give ho- 
nour to the Scriptures, as .they suppose, but 
much embase them. As to seek divinity in phi- 
losophy, is to seek the living amongst the dead ; 
so to seek philosophy in divinity, is to seek the 
dead amongst the living; The scope or purpose 
of the Spirit of God is riot to express matters of 
nature in the Scriptures, otherwise than in pas- 
sage, and for application to man's capacity, and 
to matters moral or divine. But the two lattefc 
points, touching the secrets of the heart and 
successions of time, do make ajtfst and' so&nd 
difference between the manner of the exposition 
of the Scriptures, and all other books. Being 
written to the thoughts of men, and to the suc- 
cession of all ages, with a foresight of all here- 
sies, contradictions, differing estates of the 
church, and particularly of the elect ; the Scrips 
tures are not to be interpreted only according 
to the latitude of the prdper sense of the place, 
and respectively towards that occasion where- 
upon the words wercuttered, or in precise con- 
gruity or contexture with the words before or 
after, or in contemplation of the principal scope 
of the place : but have in themselves, not only 
M 2 totally 



244 VEftULAMIANA. 

totally or cdllectively, but distributably ih 
clauses and words, infinite springs and streams 
of doctrine to water the church in every part. 
Not that I wish men to be bold in allegories, or 
indulgent or light in allusions ; but that I do 
much Condemn that interpretation of Scripture, 
which is only after the manner as men use to 
interpret of a profane book. 

The matter informed by divinit}* is of two 
kinds : matter of belief, and truth of opinion ; 
and matter of service and adoration, which is 
judged and directed by the former ; the one be- 
ing as the internal soul of religion, and the 
other as the external body thereof. Faith con- 
tained* doctrine of the nature of God, of the 
attributes of God, and of the works of God. 
The nature of God consisteth of three per- 
sons in unity of Godhead. The attributes of 
God are either common to the Deity, or re- 
spective to the persons. The works of God 
Summary are two— that of the creation, and 
that of the redemption ; and both these works, 
as in total they appertain to the unity of the 
Godhead, so in their parts they refer to the 
three Persons. That of the creation, hi the 

mass 



YERULAM1ANA. 345 

mass of the matter, to the Father ; in the dis- 
position of the form to the Son ; and in the 
continuance aucj conservation of the being to 
the Holy Spirit. So that of the redemption, 
in the election and counsel, to the Father ; i,u 
the whole act and consummation, to the Son ; 
and in the application, to the Holy Spirit, — 
for by the Holy Ghost was Christ conceived in 
flesh, ajid by the Holy Ghost $re the elect rege- 
nerate in spirit. 

For manners, the doctrine thereof is con- 
tained in the Law, which di&closeth sin ; the law 
itself is divided into the law of nature, the law 
moral, and the law positive ; and, according to 
the style, into negative and affirmative, prohi- 
bitions and commandments. Sin, in the matter 
and subject thereof, is divided according to the 
commandments ; in the form thereof, it re- 
ferreth to the three persons in Deity. Sins of 
infirmity against the Father, whose more special 
attribute is power ; sins of ignorance against the 
Son, whose attribute is wisdom ; and sins of 
malice against the Holy Ghost, whose attribute 
is grace or love. In the motions of sin, it either 
UiQveth to blind devotion, or to profane and 
M 3 libertine 






246 ■ VEfcU'LAMlAtf A. 

libertine transgression : either in imposing re- 
straint where God granteth liberty, or in taking 
libeitv where God imposeth restraint; In the 
degrees and progress of it; it divideth itself 
into thought, \Vord or act. 

For the liturgy or service/ it consisteth of 
the reciprocal acts between God and man: 
which, on the part of God, are the preaching 
of the word, and the sacraments, which are 
seals to the covenant,, or as the visible word ; 
and on the part of man, invocation of the name 
of God, although the use of holy vows of thank- 
fulness and retribution may be accounted also 
as sealed petitions. And for the government of 
the church, it consisteth of the patrimony of 
the church, the franchises of the church, the 
offices and jurisdictions of the church, and the 
laws of the church, directing the whole ; all of 
which have two considerations, the one in 
themselves, the other how they stand compa- 
tible and agreeable with the state. 

The declinations from religion, besides the 
primitive, which is atheism, and the branches 
thereof, are three — heresies, idolatry, and witch- 
craft : 



! VERULAMIANA. 247 

craft : heresies, when we serve the true God 
with a false worship : idolatry, when we wor- 
ship false gods, supposing them to be true ; and 
witchcraft, when we adore false gods, knowing 
them to be wicked and false. And yet, though 
these be true degrees, Samuel teacheth us that 
they be all of a nature, when there is once a 
receding from the word of God ; Quasi pecca- 
tum ariolandi est repugnare, et quasi scelus 
idolatries nulh acquiescere. 

I can find no space or ground that lieth va- 
cant and unsown in the matter of divinity ; so 
diligent have men been, either in sowing of 
good seed, or in sowing of tares. 



DEATH. 



I have often thought upon death, and I find 
it the least of all evils. All that which is past 
is as a dream ; and he that hopes or depends 
upon time coming, dreams waking. So much of 
our life as we have discovered is already dead ; 
and all those hours which we share, even from 
the breasts of our mother until we return to our 
M 4 grand- 



24S VERULAMUNA. 

grand-mother the earth, are part of our dying 
days : whereof even this is one, and those that 
succeed are of the same nature ; for we die 
daily : and as others have given place to us, so 
we must in the end give way to others. 

Physicians in the name of death include 
all sorrow, anguish, disease, calamity, or what- 
soever can fall into the life of man, either 
grievous or unwelcome : but these things are 
familiar unto us, and we suffer them every hour ; 
therefore we die daily, and I am older since I 
affirmed it, 

I know many wise men who fear to die \ for 
the change is bitter, and flesh would refuse Iq 
prove it: besides, the expectation brings terror, 
and that exceeds the evil. But I do not believe 
that any man fears to be dead, but only the 
stroke of death. This is strength and the blood 
to virtue— to contemn things that be desired, 
and to neglect that which is feared. 

Why should man be in love with his fetters, 
through of gold : Art thou drowned in security ? 
Then, I say, thou art perfectly dead. For 

s though 



VERULAMIANA. 249 

though thou movest, yet thy soul is buried within 
thee ; and thy good angel either forsakes his 
guard, or sleeps. 

The soul having shaken off her flesh, doth 
then set up for herself, and, contemning things 
that are under, shews what finger hath enforced 
her; for the souls of ideots are of the same 
piece with those of statesmen : but, now and 
then, nature is at fault, and this good guest of 
ours takes soil in an imperfect body, and so is 
slackened from shewing her wonders ; like an 
excellent musician, who cannot utter himself 
upon a defective instrument. 

But, see how I am swerved, and lose my 
course, touching at the soul, that doth least 
hold action with death, who hath the surest 
property in this frail act ; his style is the end of 
all flesh, and the beginning of incorruption. 

This ruler of monuments leads men, for the 

most part, out of this world with their heels. 

forward, in token that he is contrary to life ; 

which, being obtained, sends men headlong 

M o into 



250 VERULAMIANA. 

into this wretched theatre, where, being arrived, 
their first language is that of mourning. 

Man, having derived his being from the earth, 
first lives the life of a tree, drawing his nou- 
rishment as a plant; and made ripe for death, 
he tends downwards, and is sowed again in his 
mother the earth, where he perisheth not, but 
expects a quickening. 

So we see death exempts not a man from be- 
ing, but only presents an alteration : yet there 
are some men, 1 think, that stand otherwise 
persuaded. 

I gather that death is disagreeable to most 
citizens, because they commonly die intestate - r 
this being a rule, that when their will is made 
they think themselves nearer a grave than be- 
fore : now they, out of the wisdom of thou- 
sands, think to scare destiny, from which 
there is no appeal, by not making a will ; or to 
live longer by protestation of their unwillingness 
to die. 

Death 



VERULAMIANA. 251 

.Death arrives gracious only to such as sit 
in darkness, or lie heavy burthened with grief 
and irons. To the poor Christian, that sits 
bound in the galley ; to despairful widows/ pen- 
sive prisoners, and deposed kings ; to them 
whose fortune runs back, and whose spirit muti- 
nies ; unto such, death is a redeemer, and the 
grave a place for retiredness and rest. 

These wait upon the shore of death, and waft 
unto him, to draw near, wishing, above all 
others, to see his star, that they might be led 
to his place : wooing the remorseless sisters, to 
wind down the watch of their life, and to break 
them off before the hour. 

But death is a doleful messenger to an usurer* 
and fate untimely cuts his thread : for it is ne- 
ver mentioned by him, but when rumours 
of war, and civil tumults, put him in mind 
thereof. 

And when many hands are armed, and the 
peace of a city is in disorder, and the foot of 
the common soldier sounds an alarm on his 

stairs, 



*5* VERULAMIANA. 

stairs, — then, perhaps, such a one, broken in 
thoughts of his monies abroad, and cursing the 
monuments of coin which are in his house, can 
be content to think of death : and, being hasty 
of perdition, will perhaps hang himself lest his 
throat should be cut : provided that he may do 
it in his study* surrounded with wealth, to 
which His eye sends a faint and languishing 
salute, even upon the turning off; remem- 
bering always, that he have time and liberty, 
by writing, to depute himself as his own heir. 

For that is a great peace to his end, and re- 
conciles him wonderfully upon the point. 

If wishes might find place,, I would die toge- 
gether, and not my mind often, and my body 
once i that is, I would prepare for the messen- 
gers of death, sickness and affliction, and not 
wait long, or be attempted by the violence of 
pain. 

Herein I do not profess myself a Stoick, to 
hold grief no evil, but opinion and a thing 
indifferent. 

But 



VERULAMIANA. 253 

But I consent, with Caesar, that the sudden- 
est passage is easiest : and there is nothing 
more awakens our resolve and readiness to die, 
than the quiet conscience, strengthened by opi- 
nion, that we shall be well spoken of upon 
earth by those that are just and of the family 
of virtue ; the opposite whereof is a fury to 
man, and makes even life unsweet. 

Therefore what is more heavy than evil fame 
deserved ? Or, likewise, who can see worse days, 
than he that, yet living, doth follow at the 
funeral of his own reputation ? 

I have laid up many hopes that I am privi- 
leged from that kind of mourning, and could 
wish the like peace to all those with whom I 
wage love. 

I might say much ot the commodities that 
death can sell a man : but, briefly, death is a 
friend of ours ; and he that is not ready to 
entertain him, is not at home. Whilst I am, 
my ambition is not to fore-flow the tide. I have 
but so to make my interest of it, as that I may 
'.account ibr it ; 1 would wish nothing but what 
2 might 



254 VERtJLAMf ANA. 

might better my days, nor desire any greater 
place than the front of good opinion. I make 
not love to the continuance of days, but to the 
goodness of them ; nor wish to die, but refer 
myself to my hour, which the great dispenser 
of all things hath appointed me : yet as I am 
frail, and suffered for the first fault, were it 
given me to chuse, I should not be earnest to 
see the evening of my age — that extremity of 
itself being a disease, and a mere return into 
infancy ; so that, if perpetuity of life might be 
given me, I should think what the Greek poet 
said, " Such an age is a mortal evil/* And 
since I must needs be dead, 1 require it may 
not be done before mine enemies, that I be not 
stript before I be cold ; but before my friends. 
The night was even now, but that name is lost, 
it is not now late but early. Mine eyes begin 
to discharge their watch, and compound with 
this fleshly weakness for a time of perpetual 
rest : and I shall presently be as happy, for a 
few hours, as though I had died the first hour 
I was born. 

Men fear death as children fear to go in the 
dark ; and as that natural fear in children is 

encreased 



VERULAMIANA. ni 

encreased by tales, so is the other. Certainly 
the contemplation of death, as the wages of 
sin, and passage to another world, is holy and 
religious; but the fear of it, as a tribute due 
unto nature, is weak. Many times, death 
passeth with less pain than the torture of a 
limb : for the most vital parts are not the quick- 
est of sense. Groans, and convulsions, and a 
discoloured face, and friends weeping, and 
blacks, and obsequies, and the like, shew death 
terrible. It is worthy the observing, that there 
is no passion in the mind of man so weak, but 
it mates and masters the fear of death : and 
therefore death is no such terrible enemy, when 
a man hath so many attendants about him which' 
can win the combat of him. Revenge triumphs 
over death; Love slights it; Honour aspireth 
to it ; Grief flieth to it; Fear preoccupieth it ; 
nay, we read after Otho, the emperor, had slain 
himself, that Pity, which is the tenderest of 
affections, provoked many to die, out of mere 
compasssion to their sovereign, and as the truest 
sort of followers. A man would die, though 
he were neither valiant nor miserable, only 
from a weariness to do the same thing, so oft, 
over and over. It is as natural to die, as 

to 



256 VERULAMIANA. 

to be born ; and to a little infant, perhaps the 
one is as painful as the other. He that dies in 
an earnest pursuit, is like one that is wounded 
in hot blood, who, for the time, scarce feels the 
hurt; and therefore a mind fixed and bent upon 
somewhat that is good, doth avert the dolours 
of death : but above all, believe it, the sweetest 
canticle is Nunc Dimittis ; when a man hath 
obtained worthy ends and expectations. Death 
haih this also — that it openeth the gate to good 
fame, and extinguisheth envy. 



CHURCH OF ENGLAND. 

If any question be moved concerning the 
doctrine of the Church of England, expressed 
in the 39 Articles, give not the least ear to the 
movers thereof: that is so soundly and so ortho- 
doxly settled, as it cannot be questioned without 
extreme danger to the honour and stability of 
,our Religion ; which hath been sealed with the 
blood of so many different martyrs and con- 
fessors, as are famous through the christian 
world. The enemies and underminers thereof 
are, the Roman Catholics, on the one hand, 

whose 



YERULAMIANA. 25? 

whose tenets are inconsistent with the truth of 
religion professed and protested by the Church 
of England, and the anabaptists and separatists 
and sectaries, on the other hand, whose te- 
nets are full of schism, and inconsistent with 
monarchy. 

For the Discipline, by Bishops &c. ; I will 
not positively say, as some do, that it is jure 
divino : but this 1 say and think ex ammo, that 
it is the nearest to Apostolical truth, and confi- 
dently, it is fittest for monarchy of all others. 
If any attempt be made to alter the discipline 
of the church, although it is not an essential 
part of our religion, yet the very substance of 
religion will be interested in it. It is dangerous 
to give the least ear to such innovators; but it 
is desperate to be misled by them : mark but 
the admonition of the wisest of men — My son, 
fear God and the King; and meddle not with 
those who are given to change. Prov. Ch. 24, 
X. 21. Order and decent ceremonies in the 
church are not only comely, but commendable. 
The true Protestant Religion is seated in the 
golden mean ; the enemies unto her are the 
extremes on either hand. 

ECCLESIASTICAL 



*si VERUMMlANA, 



ECCLESIASTICAL HISTORY. 

It is not St. Augustine's nor St. Ambrose's 
works that will make so wise a Divine, as eccle- 
siastical history thoroughly read and observed. 



DIVINE LEARNING. 



Our Saviour did first shew his power to sub- 
due ignorance, by his conference with the 
priests and doctors of the law, before he shewed 
his power to subdue nature, by his miracles. 
And the coming of the Holy Spirit was chiefly 
figured and expressed in the similitude and gift 
of tongues, which are but vehicula scientite. 
So in the election of those instruments which 
it pleased God to use for the plantation of the 
faith, notwithstanding that at first he did era- 
ploy persons altogether unlearned, otherwise 
than by inspiration, more evidently to declare 
his immediate working, and to abase all humau 
wisdom or knowledge ; yet, nevertheless, that 
counsel of his was no sooner performed, but in 

the 



VERULAMIANA. 259 

the next vicissitude and succession he did send 
his divine truth into the world, waited on with 
other learnings, as with servants or handmaids : 
for so we see Saint Paul, who only was learned 
amongst the apostles, had his pen most used in 
the Scriptures of the New Testament. 

Again, we find that many of the antient 
bishops and fathers of the Church were excel- 
lently read and studied in all the learning of the 
heathen ; insomuch that the edict of the em- 
peror Julianus, whereby it was interdicted unto 
christians to be admitted into schools or exer- 
cises of learning, was esteemed and accounted 
a more pernicious engine and machination 
against the christian faith, than were all the 
sanguinary persecutions of his predecessors. 

There be two principal duties and services, 
besides ornament and illustration, which philo- 
sophy and human learning do perform to faith 
and religion. The one, because they are an 
effectual inducement to the exaltation of the 
glory of God. The other, because they mini- 
ster a singular help and preservative against 
unbelief and error, 

MARTYRDOM* 



* c <> VERULAM1ANA. 



MARTYRDOM, 



For Martyrdoms, I reckon them amongst 
miracles ; because they seem to exceed the 
strength of human nature. 



NATURAL THEOLOGY. 

Natural Theology is that knowledge, or 
rudiment of knowledge, concerning God, which 
may be obtained by the contemplation of his 
creatures; which knowledge may be truly termed 
divine in respect of the object ; and natural in 
respect of the light. The bounds of this know- 
ledge ^re, that it sufficetb to convince atheism, 
but not to inform religion : because no light of 
nature extendeth to declare the will and true 
worship of God. By the contemplation of na- 
ture, to induce and enforce the acknowledgment 
of God, and to demonstrate his power, provi- 
dence and goodness, is an excellent argument. 
But, on the other side, out of the contem- 
plation of nature, or ground of human know- 
ledges, 



ledges, to induce any verity or persuasion con- 
cerning the points of faith, is in my judgment 
not safe. The heathen themselves conclude as 
much, in that excellent and divine fable of the 
golden chain, — " That men and gods were not 
able to draw Jupiter dovn to the earth ; but 
contrariwise, Jupiter was able to draw them up 
to heaven." So as we ought not to attempt to 
draw down, or submit the mysteries of God to 
our reason ; but, contrariwise, to raise and ad- 
vance our reasoa to the divine truth. 

Hereunto I have digressed, because of the 
extreme prejudice which both religion and phi- 
losophy have received, and may receive, by 
being commixed together; as that which un-' 
doubtedly will make an heretical religion, and 
an imaginary and fabulous philosophy. 



NON-RESIDENCE. 

For iron-residence, except it be in ease of 
necessary absence, it seemeth an abuse drawn 
out of covetousness and sloth : that men should 
live of the flock which they do not feed, or of 
thr sltar at which they do not serve, is a thing 

that 



*«63 VERULAMIANA. 

that can hardly receive just defence; and to 
exercise the office of a pastor, in matter of the 
word and doctrine, by deputies, is a thing not 
warranted. 



PARADISE. 



After the creation was finished, it is set 
down unto us that man was placed in the gar* 
den to work therein ; which work, so appointed 
to him, could be no other than work of contem- 
plation — that is, when the end of work is but 
for exercise and experiment, not for necessity: 
for there being then no reiuctation of the crea- 
ture, nor sweat of the brow, man's employment 
jnust of consequence have been matter of de- 
light in the experiment, and not matter of la- 
bour for the use. Again, the first acts which 
man performed in Paradise consisted of the 
two summary parts of knowledge , the view of 
creatures, and the imposition of names. 



PREACHING. 



YERULAMIANA. 263 



PREACHING. 



If a preacher preach with care and meditation 
(I speak not of the vain scholastical manner 
of preaching 1 ; but soundly indeed, ordering 
the matter he handleth distinctly, for memory, 
deducting and drawing it down for direction,' 
and authorising it with strong proofs and war- 
rants) it is censored as a form of speaking not 
Jbecoming the simplicity of the gospel, and they 
refer it to the reprehension of Saint Paul, of 
the enticing speech of maris wisdom. ; 

Now for their own manner of preachings 
what is it ? Surely they exhort welJ, and work 
compunction of mind, and bring men well to 
the question Viri,fratres, quidfaciemus ? But 
that is not enough, except they resolve the 
question. They handle matters of controversy 
weekly, and as before a people that will accept 
of any thing. In doctrine of manners there is 
little but generality and repetition. The word 
(the bread of life) they toss up and down ; they 
break it not : they draw not their directions 
down ad casus comcientw, that a man may 

be 



*<54 VERULAMIANA. 

be warranted in his particular actions whe- 
ther they be lawful or not ; neither indeed are 
many of them able to do it, what through want 
of grounded knowledge, what through want of 
study and time. It is a compendious and easy 
thing to call for the observation of the sabbath 
day, or to speak against unlawful gain : but 
what actions and works may be done upon the 
sabbath, and what not : and what courses of 
gain are lawful, and in what cases; — to set this 
down, and to clear the whole with good distinc- 
tions and decisions, is a matter of great know- 
ledge and labour, and asketh much meditation 
and conversing in the Scriptures, and other 
helps which God hath provided and preserved 
for instruction. 

They forget that there are sins on the right 
hand as well as on the left : and that the word 
is double-edged, and cutteth on both sides ; m 
well the profane transgressions, as the super- 
stitious observances. Who doubteth but that it 
is as unlawful to shut where God hath opened 
as to open where God hath shut ; to bind where 
God hath loosed, as to loose where God hath 
bound ! In this kind of zeal they have pro- 
nounced 



VERULAMIANA. 2C5 

nounced generally, and without difference, all 
untruths unlawful : notwithstanding that the 
midwives are directly reported to have been 
blessed for their excuse to the Egyptians ; that 
Rahab is said by faith to have concealed the 
spies; that Solomon's selected judgment pro- 
ceeded upon a simulation ; and that our Saviour, 
the more to touch the hearts of the two disciples, 
made as if he would have passed Emmaus. Far- 
ther, I have heard some sermons of mortification, 
I think, with very good meaning, but apt to 
breed in men rather weak opinions and per- 
plexed despairs, than the filial and true repent- 
ance which is sought. Another point of great 
inconvenience and peril is to entitle the people 
to hear controversies, and all kinds of doctrine. 
They say no part of the council of God is to be 
suppressed, nor the people defrauded ; so that 
the difference which the Apostle maketh be- 
tween milk and strong meat is confounded : and 
his precept, that the weak be not admitted unto 
questions and controversies, taketh no place- 
But, most of all is to be suspected their man- 
ner of handling the Scriptures : for whilst they 
seek express Scripture for every thing, and have 
N deprived 



'26S VERULAMIANA. 

deprived themselves and the church of a special 
help and support by embasing the authority of 
the fathers, they resort to naked examples, con- 
ceited inferences and forced allusicttis, such as 
do mine into all certainty of religion. Where? 
soever, they find in the Scriptures the word spo- 
ken of, they expound it of preaching; and 
they have made it, in a manner, of the essence 
of the- sacrament of the Lord's supper to have 
4 sermon precedent : they have, in a sort, anni- 
hilated the use of liturgies and forms of divine 
service, although the house of God be denomi- 
nated principally domits orationis, a house of 
prayer, and not a house of preaching. As for 
the life of the good monks and hermits in the 
primitive church, I know they will condemn a 
man as half a papist ; if he should maintain it 
as otherwise than profane, because they heard 
no sermons. In the mean time, what preach, 
ing is or who may be said to preach, they move 
no question : but (as far as I see) every man 
that presumeth to speak in chair is accounted a 
preacher. All these errors and mis-proceedings 
they fortify and intrench by an addicted respect 
to their own opinions, and an impatience to hear 
contradiction or argument ; yea, I know some 

of 



VERULAM1ANA. 267 

of them who would think it a tempting of God 
to hear or read what may be said against them. 

God forbid, that every man who can take 
unto himself boldness to speak an hour together 
in a church upon a text, should be admitted for 
a preacher, though he mean never so well. 
I know there is a great latitude in gifts, and a 
great variety in auditors and congregations ; but 
ytt so as there is below which you ought not to 
descend. For you must rather leave the ark to 
shake as it shall please God, than put unworthy 
hands to hold it up. When we are in God's 
temple, we are warned rather to put our hands 
upon our mouth, than to offer the sacrifice of 
fools. And surely it may be justly thought, 
that amongst maiiy causes of atheism, as schisms 
and controversies, profane scoflings in holy 
matters, and the like ; it is not the least, that 
divers do adventure to handle the word of God 
who are unfit and unworthy. Herein I would 
have no man mistake me, as if I did extol cu- 
rious and affected preaching ; which is as much 
on the other side to be disliked, and biecdeth 
atheism and scandal as well as the other: for 
who would not be offended at one that cometh 
N 2 into 



26s VERULAMIANA. 

into the pulpit, as if he came upon the stage to 
play parts or prizes ? 



PROPHECY. 



Divine prophecies being of the nature of 
their Author,, with whom a thousand years are 
but as one day, are not fulfilled punctually at 
once, but have springing and germinant accom- 
plishment throughout many ages ; though the 
height of fulness of them may refer to some 
one age. 



SUPERSTITION. 



It were better to have no opinion of God at 
all, than such an opinion as is unworthy of 
him : tot the one is unbelief, the other is con- 
tumely ; and certainly superstition is the re- 
proach of the Deity. 

Atheism leaves a man to sense, to philosophy, 
to natural piety, to laws, to reputation; all 
which may be guides to an outward moral vir- 
tue, 



VKRULAM1ANA. 209 

tue, though religion were not : but superstition 
dismounts all these, and directs an absolute 
monarchy in the minds of men. The master 
of superstition is the people : and in all super- 
stition wise men follow fools ; and arguments 
are fitted to practice., in a reversed order. 

The causes of superstition are, pleasing and 
sensual rites and ceremonies -.excess of outward 
and pharisaical holiness : over-great reverence 
of traditions, which cannot but load the church : 
the stratagems of prelates for their own ambi- 
tion and lucre: the favouring too much of good 
intentions, which openeth the gates to conceits 
and novelties: the taking an aim at divine mat- 
ters by human, which cannot but breed a mix-" 
ture of imaginations : and lastly, barbarous 
times, especially joined with calamities and 
disasters. 

There is a superstition in avoiding superstition ; 
when men think to do best, if they go farthest 
from the superstition formerly received : there- 
fore care should be had that the good be not 
taken away with the bad, which commonly is 
done when the people is the reformer. 

N 3 TYTHES. 



*?o VfiRULAMIANA. 



TYTHES. 



It is a constitution of the divine law, from 
which human laws cannot derogate,— that those 
which feed the flock, should live of the flock; 
that those who serve at the altar should live at 
the altar ; that those who dispense spiritual 
things, should reap temporal things : of which 
also it is an appendix, that the proportion of 
this maintenance be not small or necessitous, 
but plentiful and liberal. I must confess (let 
me speak it with reverence) that all the parlia- 
ments since 27 and 31 of Henry 8th, who gave 
away impropriations from the church, seem to 
nie to stand in a sort obnoxious ; and obliged to 
God, in conscience, to do somewhat for the 
church, to reduce the patrimony thereof to a 
competency. For since they have debarred 
Christ's wife of a great part of her dowry, 
it were reason they made her a competent 
jointure. 



OF 



VE.RU L AMI ANA, 



OF fcNITY, 

The quarrels and divisions about religion 
were evils unknown to the heathen. The rea- 
son vvas, because the religion of the heathen 
consisted rather in rites and ceremonies., than in 
any constant belief. 

Heresies and schisms are of all others the 
greatest scandals ; yea, more than corruption 
of manners. For as in the natural body, a 
wound, or solution of continuity, is worse than 
a corrupt humour ; so in the spiritual. So that 
nothing doth so much keep men out of the^ 
church, and drive men out of the church, as 
breach of unity : and therefore, whensoever it 
cometh to pass that one saith — ecce in desserto ; 
and another saith — ecce inpenetralibus : that is, 
when some men seek Christ in the conventicles 
of heretics, and others in an outward face of 
a church, that voice had need continually to 
sound in men's ears, nolite exirc— go not out. 
It is but a light thing to be vouched in so seri- 
ous a matter, but yet it expresseth well the de r 
N 4 formity •.: 



2?2 * VERULAM1ANA. 

formity : — There is a master of scoffing who in 
bis catalogue of books of a feigned library, sets 
down this title of a book, " The Morris-dance 
of Heritiques." For indeed every sect of them 
hath a diverse posture or cringe by themselves ; 
which cannot but move derision in worldling 
and depraved politicians, who- are apt to con- 
temn holy things, 

As for the fruit of unity towards those that 
are within, it is peace; which containeth infi- 
nite blessings : It established! faith, it kindletk 
chanty ; the outward peace of the church dis- 
tilleth into peace of conscience ; and it turneth 
the labours of writing and reading of contro- 
versies, into treatises of mortification and de- 
votion. 

To certain zealots, all speech of pacification 
is odious. Peace is not the matter, but follow- 
ing, and party. Contrariwise, certain Laodi- 
ceans, and lukewarm persons., think they may 
accommodate points of religion by middle ways, 
and taking part of both, and witty reconcile- 
ments; as if they would make an arbitriment 
between God and man. Both these extremes 

are 



VERULAMIANA. 273 

are to be avoided ; which will be done, if the 
league of christians, penned by our Saviour 
himself, were, in the two cross clauses thereof, 
soundly and plainly expounded : He that is not 
with us, is against us ; and again, He that is not 
against us, is with us. 

Men ought to take heed of rending God's 
church by two kinds of controversies. The 
one is, when the matter of the point contro- 
verted is too small and light, not worth the 
heat and strife about it, kindled only by con- 
tradiction. They be two things, Unity and 
Uniformity. The other is, when the matter of 
the point controverted is great, but is driven to 
an overgreat subtil ty and obscurity; so that it 
becometh a thing rather ingenious than substan- 
tial. A man that is of judgment and under- 
standing shall sometimes hear ignorant men dif- 
fer, and know well within himself, that those 
which so differ mean one thing, and yet they 
themselves would never agree. And if it come 
so to pass, in that distance of judgment which 
is between man and man, shall we think that 
God above, who knows the heart, doth not 
N-5 discern. 



S74 VERULAMIANA, 

discern that frail men, in some of their contra- 
dictions, intend the same thing, and accepteth 
of both ? 

\ There be also two false peaces, or unities ; 
the one, when the peace is grounded but upon 
an implicit ignorance ; for all colours will agree 
in the dark : the other when it is pieced up on 
a direct admission of contraries in fundamental 
points. For truth and falshood, in such things, 
are like the iron and clay in the toes of Nebu- 
chadnezzar's image ; they may cleave, but they 
will not incorporate. 

There be two swords amongst christians, the 
spiritual and temporal ; and both have their 
due office and place in the maintenance of re- 
ligion . But we may not take up the third sword 
which is Mahomet's sword, or like unto it, — that 
is, to propagate religion by wars, or by sangui- 
nary persecutions to force consciences : except 
it be in cases of overt scandal, blasphemy, or 
intermixture of practice against the state : 
much less, to nourish seditions, to authorise 
conspiracies and rebellions; to put the sword 

into 



VERULAMIANA. 275 

into the people's hands, and the like, tending 
to the subversion of all government, which is 
the ordinance of God. 



GOOD WORKS. 



It was truly said — tarn sunt mores quidam 
schismatici, quam dogmata schismatica ; there 
be as well schismatical fashions as opinions. 
There are who have impropriated to themselves 
the names of zealous, sincere and reformed j as 
if all others were cold minglers of holy things 
and profane, and friends of abuses. Yea, be a 
man endued with great virtues, and fruitful in 
good works, yet if he concur not with them, 
they term him, in derogation, a civil and mo- 
ral man, and compare him to Socrates, or some 
heathen philosopher ; whereas the wisdom of 
the Scriptures teacheth us otherwise : namely, 
to judge and denominate men religious accord- 
ing to their works of the second table ; because 
those of the first are often counterfeit, and prac- 
tised in hypocrisy. Saint John saith, that a 
man doth vainly boast of loving God zokom he 
never saw, if he love not his brother whom he 
N 6 hath 



*7$ VERULAMIANA. 

hath seen: and Saint James saith, This is true 
religion, to visit the fatherless and the widow. 
So as that which is with them but philosophical 
and moral, is, in the apostle's phrase, true reli- 
gion and Christianity- 



VICISSITUDES OF THINGS. 

Solomon saith, There is no nezo thing upon 
the earth: so that as Plato had an imagination 
that all knowledge was but remembrance, so 
Solomon giveth his sentence, that all novelty i% 
but oblivion^ 

The great winding-sheets that bury all things 
in oblivion are two — deluges and earthquakes. 

The greatest vicissitude of things amongst 
men, is the vicissitude of sects and religions : 
for those orbs rule in men's minds most. When 
the religion formerly received is rent by dis- 
cords, and when the holiness of the professors 
of religion is decayed and full of scandal, and 
withall the times be stupid, ignorant and bar- 
barous, 



VERULAMIANA. 377 

barous, you may doubt the springing up of a 
new sect ; if then, also, there should arise any 
extravagant and strange spirit, to make himself 
author thereof. If a new sect have not two 
properties, fear it not ; for it will not spread. 
The one is, the supplanting, or the opposing of 
authority established : for nothing is more popu- 
lar than that. The other is^ the giving licence 
to pleasures and a voluptuous life. 

The changes and vicissitudes in wars are 
many ; but chiefly in three things : — in the seats 
or stages of the war ; in the weapons} and in 
the manner of the conduct. 

Upon the breaking and shivering of a great 
state and empire, you may be sure to have 
wars. 

When there be great shoals of people, which 
go on to populate without foreseeing means of 
life and sustentation, it is of necessity that once 
in an age or two they discharge a portion of 
their people upon other nations; which the 
antient northern people w r ere wont to do by lot, 

casting 



27S VERULAMIANA. 

casting lots what part should stay at home, ami 
what should seek their fortunes. 

When a warlike state grows soft and effemi- 
nate .they may be sure of a war. For, com- 
monly, such states are grown rich in the time 
of their degenerating; and so the prey inviteth,. 
and their decay in valour encourageth a war. 
In the youth of a state, arms do flourish; in 
the middle age of a state, learning ; and then 
both of them together, for a time : in the de- 
clining age of a state, mechanical arts and mer- 
chandise. Learning hath its infancy, when it 
is bat beginning and almost childish ; then its 
youth, when it is luxuriant and juvenile ; then 
its strength of years, when it is solid and re- 
duced ; and lastly its old age, when it waxeth 
dry and exhaust. But it is not good to look too 
long upon these turning wheels of vicissitude, 
lest we become giddy. 



APPENDIX 



TO 



VEMUJLAMIANA. 



APOPHTHEGMS. 



1HE book of deposing king Richard the 
second, and the coming in of Henry the fourths 
supposed to be written 03 7 Doctor Hayward, who 
was committed to the Tower for it, had much 
incensed queen Elizabeth ; and she asked Mr. 
Bacon, being then of her learned council, 
te Whether there were any treason contained in 
it?" Who, intending to do him a pleasure, and 
to take off the queen's bitterness with a merry 
conceit, answered ; " No, madam, for treason 
I cannot deliver opinion that there is any, but 
very much felony ." The queen apprehending 
3 it 



280 APPENDIX. 

it gladly, asked, "How? and wherein?" Mr. 
Bacon answered, u Because he had stolen many 
of his sentences and conceits out of Cornelius 
Tarittiir." 

Queen Elizabeth being to resolve upon a great 
officer, and being hy some, that canvassed for 
others, put in some doubt of that person whom 
she meant to advance, called for Mr. Bacon ; 
and told him, " She was like one with a Jan- 
thorn seeking a man ;" and seemed unsatisfied 
in the choice she had of a man for that place. 
Mr. Bacon answered her, " That he had heard 
that in old time there was usually painted on 
the church walls the day of doom, and God 
sitting in judgment, and Saint Michael by him, 
with a pair of balances; and the sou!, and the 
good deeds in the one balance ; and the faults 
and the evil deeds in the other : and the soul's 
balance went up far too light. Then was our 
lady painted with a great pair of beads, who 
cast them into the light balance, and brought 
down the scale: so (he said) place and autho- 
rity, which were in her majesty's hands to give, 
were like our lady's beads, which though men, 
through any imperfections, were too light be- 
fore, 



APPENDIX. 381 

fore, yet when they were cast in, made weight 
competent/' 

There were fishermen drawing the river at 
Chelsey ; Mr. Bacon came thither by chance, 
in the afternoon, and offered to buy their 
draught : they were willing. He asked them, 
what they would take ? They asked thirty shil- 
lings. Mr. Bacon offered them ten. They re- 
fused it. " Why then," saith Mr. Bacon, 
" I will be only a looker on." They drew, and 
eatched nothing. Saith Mr. Bacon, " Are not 
you mad fellows now, who might have had an 
angel in your purse, to have made merry withal, 
and to have warmed you thoroughly, and now 
you must go home with nothing." " Aye but," 
saith the fishermen, " we had hope then to make 
a better gain of it." Saith Mr. Bacon, " Well, 
my masters, then I will tell you, hope is a good 
breakfast, but it is a bad supper." 

A lady walking with Mr. Bacon in Gray's Inn 
walks, asked him, Whose that piece of ground 
lying next under the walls was ? He answered, 
u Theirs." Then she asked him, If those fields 
beyond the walks were theirs too? He an- 
swered, 



2S2 APPENDIX. 

swered, « Yes, Madam, those are ours, as you 
are ours, to look on, and no more/' 

His lordship, when he was newly made lord 
Keeper, was in Gray's Inn walks with Sir Wal- 
ter Raleigh : one came and told him, that the 
earl of Exeter was above. He continued upon 
occasion, still walking a good while. At last, 
when he came up, my lord of Exeter met hijti> 
and said ; My lord, I have made a great ven- 
ture, to come up so high stairs, being a gouty 
man." His lordship answered ; " Pardon me, 
my lord, I have made the greatest venture of 
all, for I have ventured upon your patience." 

When Sir Francis Bacon was- made the king's 
attorney, Sir Edward Coke was put up, from 
being lord Chief Justice of the common pleas, 
to be lord Chief Justice of the king's bench ; 
which is a place of greater honour, but of less 
profit : and, withal, was made privy counsellor. 
After a few days, the lord Coke meeting with 
the king's attorney, said unto him ; " Mr. At- 
torney, this is all your doing: It is you that 
have made this stir." Mr. Attorney answered ; 
" Ah ! my lord, your lordship all this while 

bath 



APPENDIX. 2 S3 

hath grown in breadth ; you must needs now 
grow in height^ or else you would he a monster." 

One clay queen Elizabeth told Mr. Bacon, 
that my lord of Essex, after great protestation 
of penitence and affection, fell in the end but 
upon the suit of renewing his farm of sweet wines. 
He answered, " I read that in nature, there be 
two kinds of motions or appetites in sympathy ; 
the one as of iron to the adamant, for perfection ; 
the other, as of the vine to the stake, for ostenta- 
tion : that her majesty was the one, and his suit 
the other." 

Mr. Bacon, after he had been vehement in 
parliament against depopulation and inclosures;- 
and that, soon after, the queen told— that she 
had referred the hearing of Mr. Mills's cause 
to certain counsellors and judges; and asked 
him how he liked of it ? answered ; " Oh ma- 
dam ! my mind is known ; I am against all 
inclosures, and especially against inclosed jus- 
tice." 

When Sir Nicholas (the lord Keeper) lived, 
every room in Gorhambury was seived with a 

pipe 



284 APPENDIX. 

pipe of water from the ponds, distant about a 
mile off. In the life time of Mr. Anthony 
Bacon, the water ceased. After whose death, 
his lordship coming to the inheritance, could 
not recover the water without infinite charge. 
When he was lord chancellor, he built Verulatn 
house, close by the pond-yard, for a place of 
privacy when he was called upon to dispatch 
any urgent business. And being asked why he 
built that house there ; his lordship answered, 
** that since he could not carry the water to his 
bouse,, he would carry his house to the water*" 

When his lordship was newly advanced to the 
great seal, Gondomar came to visit him. My 
lord said; " that he was to thank God and the 
king for that honour ; but yet, so he might be 
rid of the burden, he could very willingly for- 
bear the honour : and that he formerly had a 
desire, and the same continued with him still, 
to lead a private life," Gondomar answered, 
that he would tell him a tale of an old rat, who 
would needs leave the world, and acquainted 
the young rats that he would retire into his hole, 
and spend his days solitarily ; and would enjoy 
no more comfort : and commanded them, upon 

his 



APPENDIX. 285 

his high displeasure, not to offer to come in 
unto him. They forbore two or three days ; at 
last, one that was more hardy than the rest, in- 
cited some of his fellows to go in with him, and 
he would venture to see how his father did : for 
he might be dead. They went in, and found 
the old rat fn the midst of a rich Parmesan 
cheese." So he applied the fable after his witty 
manner. 

In 1588, when the queen went from Temple- 
bar along Fleet-street, the lawyers were ranked 
pn one side, and the companies of the city on 
the other. Said Mr. Bacon to a lawyer who 
stood next to him : " Do but observe the cour- 
tiers : if they bow r first to the citizens, they are 
in debt; if first to us, they are in law." 

, After the queen (Elizabeth), says lord Bacon, 
had denied me the solicitor's place, for which 
the earl of Essex had been a long and earnest 
suitor on my behalf, it pleased him to come to 
me from Richmond to Twickenham park, where 
he brake with me and said — " Mr. Bacon, the 
queen hath denied me the place for you, and 
hath placed another : I know you are the least 

part 



2§r APPENDIX. 

part of your own matter; but you fare ill be- 
cause you have chosen me for your mean and 
dependance. You have spent your time and 
-thoughts in my matters: I die (these were his 
very words) if I do not somewhat towards your 
fortune ; you shall not deny to accept a piece 
of land, which I will bestow upon you." My 
answer, I remember, was — that for my fortune., 
it w r as no great matter ; but that his lordship's 
offer made me call to mind what was wont to be 
said, when I was in France, of the duke of 
Guise, that he was the greatest usurer in France, 
because he had turned all his estates into obli- 
gations. " Now, my lord," said I, " I would 
not have you imitate his course, nor turn your 
estate thus by great gifts into obligations; for 
you will find many bad debtors." He bade me 
take no care for that, and pressed it ; where- 
upon I said — " My lord, I see I must be your 
homager, and hold land of 3 T our gift ; but do 
you know the manner of doing homage in law ? 
Always it is with a saving of his faith to the 
king and his other lords ; and therefore, my 
lord, I can be no more yours than I was, and 
it must be with the antient savings : and if I 
grow to be a rich man, you will give me leave 

to 



APPENDIX. *&7 

to give it back again to some of your unrewarded 
followers." 

Essex had a settled opinion that the queen 
could be brought to nothing but by a kind of 
necessity and authority ; and I well remember 
(says lord Bacon) when by violent courses at 
any time he had got his will,, he would ask me 
— " Now, Sir, whose principles be true ?" And 
I would again say to him — " My lord, these 
courses be like to hot waters, they will help at a 
pang; but if you use them you shall spoil the 
stomach, and you shall be fain still to make 
them stronger and stronger, and yet in the end 
they will lessen their operation/' But this dif- 
ference bred, in process of time, a disconti- 
nuance of privateness between his lordship and 
myself; as it is the manner of men seldom to 
communicate where they think their course is 
not approved. 

Soon after the death of a great officer, who 
was judged no advancer of the king's matters, 
the king said to his solicitor Bacon, who was 
his kinsman, " Now tell me truly, what say you 
of your cousin that is gone ?" Mr, Bacon an- 
swered^ 



28S APPENDIX, 

swered, Sir, since your Majesty doth charge 
me, I'll e'en deal plainly with you, and give 
you such a character of him, as if I were to 
write his story. I do think he was no fit coun- 
sellor to make your affairs better : but yet he 
was fit to have kept them from growing worse/' 
The king said, " On my so'l, man, in the first 
thou speakest like a true man, and in the latter 
like a kinsman," 

Count Gondomar sent a compliment to my 
lord St. Albans, wishing him a good Easter. 
My lord thanked the messenger, and said, 
" he could not at present requite the count 
better than in returning him the like ; that he 
wished his lordship a good Passover." 

Sir Francis Bacon was wont to say of an an- 
gry man who suppressed his passion, a that he 
thought worse than he spake :" and of angry 
man that would chide, " that he spoke worse 
than he thought." 

He was wont also to say, " that power in an 
ill man was like the power of a black witch ; 
he could do hurt, but no good with it." And 

he 



APPENJMX. «d§ 

he would add, " that the magicians could turn 
water into blood, but could not turn the blood 
into water again." 

When Mr. Attorney Coke, in the exchequer, 
gave high words to Sir Francis Bacon, and 
stood much upon his higher place ; Sir Francis 
said to him, " Mr. Attorney, the less you speak 
of your own greatness, the more I shall think 
of it; and the more, the less." 

Sir Francis Bacon coming into the earl of 
Arundel's garden, where there were a great 
number of ancient; statues of naked men and 
women, made a stand, and, as astonished, cried 
out, " The resurrection." 

Sir Francis Bacon (who was always for mode- 
rate counsels) when one was speaking of such a 
reformation of the church of England as would 
in effect make it no church; said thus to him, 
€t Sir, the subject we talk of is the eye of Eng- 
land; and if there be a speck or two in the 
eye, we endeavour to take them off; but he 
were a strange aculist who would pull out the 
eye." 



290 AFPEKD1X. 

He was wont to sav, " that those who left 
useful studies for useless scholastic speculation^ 
were like the Oiympick gamesters, who ab- 
stained from necessary labours, that they might 
be fit for such as were not so." 

" The empirical philosophers (he would also 
observe) are like to ants; they only lay up and 
use their store: the rationalists are like the spi- 
elers ; they spin all out of their own bowels. 
But give me a philosopher, who like the bee hath 
a middle faculty, gathering from abroad, but 
digesting that which is gathered by his own 
virtue." 

His lordship, who was not over-hasty to raise 
theories, but proceeded slowly by experiments, 
was wont to say to some philosophers who 
would not go his pace — -" Gentlemen, nature 
is a labyrinth; in which the very haste you 
move with, will make you lose your way." 

When speaking of the Dutch he would say 
— " that we could not abandon them for our 
safety, nor keep them for our profit." 

Th« 



APPENDIX. 291 

The same lord, when a gentleman seemed 
not much to approve of his liberality to his 
retinue, answered — cc Sir, I am ail of a piece ; 
if the head be lifted up, the inferior parts of the 
body must too." 

Lord Bacon was wont to commend the advice 
of the plain old man at Buxton, who sold be- 
soms. A proud lazy young fellow came to him 
for a besom upon trust; to whom the old man 
said— " Friend, hast thou no money? borrow 
of thy back, and borrow of thy belly, they'll 
never ask thee again, I shall be dunning thee 
every day !" 

His lordship, when he had finished his col- 
lection of Apophthegms, concluded thus. — 
€£ Come, now, all is well : they say he is not a 
wise man, who will lose his friend for his wit ; 
but he is less a wise man, who will lose his 
friend for another man's wit." 



O 2 LORD 



LORD BACON's 
CONFESSION OF FAITH. 



J[ BELIEVE that nothing is without begin- 
ning but God ; no nature, no matter, no spirit, 
but one, only, and the same God. That G^d, 
as he is eternally almighty, only wise, only good 
in his nature ; so he is. eternally Father* Son 
and Spirit, in persons, 

I believe that God is so holy, pure, and jea- 
lous, as it is impossible for him to be pleased in 
any creature, though the work of his own 
hands ; so that neither angel, man, nor world, 
could stand, or can stand, one moment in his 
eves, without beholding the same in the face of 

a medi- 



APPENDIX. 593 

a mediator: and therefore, that before him, 
with whom all things are present, the Lamb of 
God was slain before all worlds ; without which 
eternal counsel of his, it was impossible for 
him to have descended to any work of crea- 
tion. But he should have enjoyed the blessed 
and individual society of three persons in God- 
head, for ever. 

But that, out of his eternal and infinite good- 
seas and love purposing to become a Creator, 
and to communicate to his creatures, he or- 
dained in his eternal counsel, that one person 
of the Godhead should be united to one nature, 
and to one particular of his creatures ; that so, 
in the person of the Mediator, the true ladder' 
might be fixed, whereby God might descend to 
bis creatures, and his creatures might ascend to 
God : so that God, by the reconcilement of the 
Mediator, turning his countenance towards his 
creatures (though not in equal light and degree), 
made way unto the dispensation of his most holy 
and secret will ; whereby some of his creatures 
might stand, and keep their state ; others might 
possibly fail, and be restored r and others might 
O 3 fall 



-94 APPENDIX. 

fall and not be restored to their estate, but yet 
remain in being, though under wrath and cor- 
ruption : all with respect to the Mediator ; 
which is the great mystery and perfect centre of 
all God's ways with his creatures, and unto 
which all his other works and wonders do but 
serve and refer, 

That he chose (according to his good plea- 
sure) man to be that creature, to whose nature 
.the person of the eternal Son of God should be 
united ; and amongst the generations of men, 
elected a small flock, in whom (by the partici- 
pation of himself) he purposed to express the 
riches of his glory : all the ministration of an- 
gels, damnation of devils and reprobates^ and 
universal administration of all creatures, and 
dispensation of all times, having no other en tj, 
but as the ways and ambages of God, to be 
further glorified in his Saints, who are one with 
their head the Mediator, who is one with God. 

That by the virtue of this his eternal counsel 
he condescended of his own good pleasure, and 
according to the times and seasons to himself 

known, 



APPENDIX. 2Sw 

known, to become a Creator; and by his eter- 
nal Word created ail things; and by his eternal 
Spirit doth comfort and preserve them. 

That he made all things in their first estate 
good, and removed from himself the beginning 
of all evil and vanity into the liberty of the 
creature; but reserved in himself the beginning 
of all restitution to the liberty of his grace: 
using, nevertheless, and turning the falling and 
defection of the creature (which to his pre- 
science was eternally known) to make way to 
his eternal counsel touching a Mediator, and 
the work he purposed to accomplish in him. 

That God created Spirits, whereof some kept 
their standing, and others fell. He created 
heaven and earth, and all their armies and ge- 
nerations ; and gave unto them constant and 
everlasting laws, which we call nature : ; which 
is nothing but the laws of the creation ; which 
laws, nevertheless, have had three changes or 
times, and are to have a fourth or last. The 
fef&t, when the matter of heaven and earth was 
created without forms ; the second, the interim 
of perfection of every day's work ; the third, 
4 by 



2Sd APPENDIX. 

by the curse, which notwithstanding was no 
new creation ; and the last, at the end of the 
world, the manner whereof is not yet fully re- 
vealed : so as the laws of nature, which now 
remain and govern inviolably till the end of the 
world, began to be in force when God first 
rested from his works, and ceased to create ; 
hut received a revocation, in part, by the curse ; 
since vhieh time they change not* 

That notwithstanding God hath rested and 
ceased from creating since the first sabbath, yet, 
nevertheless, he doth accomplish and fulfil his 
divine will in all things, great and small, sin- 
gular and general, as fully and exactly by pro- 
vidence, as he could by miracle and new crea- 
tion ; though his working be not immediate and 
direct, but by compass ; not violating nature, 
which is his own law upon Ahe creature. 

That at the first the soul of man was not pro- 
duced by heaven or earth, but was breathed 
immediately from God. So that the ways and 
proceedings of God with spirits are not in- 
luded in nature, — that is, in the laws of hea- 
ven and earth ; but are reserved to the law of 

his 



appendix. m 

his secret will and grace : whereha God worketk 
still, and resteth not from the work of redemp- 
tion, as he resteth from the work of creation ; 
but contiiiueth working till the end of the 
world :-«— what time, that work also shall be 
accomplished, and an eternal sabbath shall en- 
sue. Likewise* that whenever God doth tran- 
scend the law of nature by miracles (which may 
ever seem as new creations), he never cometh to 
that point or pass - r but in regard of the work of 
redemption, which is the greater, and whesetQ 
all God's signs and miracles do refer. 

That God created man in hit own. image, h* a 
reasonable soul, in innocency, in free-will, and ia 
sovereignty : that he gave him a law and com-' 
piandinent, which it wa-i in his power to keep^ 
but he kept it not : That man made a total de- 
fection from God, presuming to imagine that the- 
commandments and prohibitions of God were 
not the rule* of good and evil, but that good 
$nd evil had their own principles and beginnings^ 
and lusted after the knowledge of those imagined 
feginning^ to the end, to depend no more upon 
God's will revealed, but upon himself and hi* 
own light, as a ©od 5 than th@ which timm 
€0^14 P#4 t>e a sin more opposite to the whole 

O & law 



2gi APPENDIX. 

law of God: that yet, nevertheless, this great 
sin was not originally moved by the malice of 
man, but was insinuated by the suggestion and 
instigation of the devil ; who was the first de- 
fected creature, and fell of malice, and not bv 
temptation. 

That upon the fall of man, death and vanity 
entered by the justice of God ; and the image 
of God in man was defaced ; and heaven and 
earth, which were made for man's use, were 
subdued to corruption by his fall: but then, 
that instantly and without intermission of time, 
after the word of God's Jaw became, through 
the fall of man, frustrate as to obedience, there 
succeeded the greater word of the promise; 
that the righteousness of God might be wrought 
by faith. 

That as well the law of God as the word of 
his promise, endure the same for ever : but that 
they have been revealed in several manners, 
according to the dispensation of times. For 
the law was first imprinted in that remnant of 
light of nature which was left after the fall, 
being sufficient to accuse: then, it was more 

3 manifestly 



APPENDIX. 299 

manifestly expressed in the Written law; and 
was yet more opened by the prophets : and lastly 
it was expounded in the true perfection by the 
Son of God, the great Prophet, and perfect in- 
terpreter, as also fulfiller of the law. That, like- 
wise, the word of the promise was manifested and 
revealed, — first, by immediate revelation and in*- 
spiration ; after by figures, which were of two 
natures: the one, the rites and ceremonies of 
the law ; the other, the continual history of 
the old world, and church of the Jews, which 
though it be literally true, yet it is pregnant of 
a perpetual allegory and shadow of the work 
of the redemption to follow. The same pro- 
mise or evangile was more clearly revealed and 
declared by the prophets ; and then, by the Soli 
himself; and lastly by the Holy Ghost, which 
illuminateth the church to the end of the world. 

That in the fulness of trme, according to the 
promise and oath, of a chosen lineage de- 
scended the blessed seed of the woman, Jesus 
Christ, the only begotten Son of God, and 
Saviour of the world ; who was conceived by 
the power and over-shadowing of the Holy 
Ghost, and took flesh of the Virgin Mary. 
O 6 That 



W& APPENDIX. 

That the Ward did not only take flesh, or was 
joined to flesh, but was made flesh, though 
without confusion of substance or nature : so as 
the eternal son of God, and the ever blessed Son 
gf Mary was one person ; so one, as the blessed 
virgin may be. truly and catholickly called 
Deipara, the mother of God ; so one, as there 
is no unity in universal nature, not that of the 
soul and body of man, so perfect ; for the three 
heavenly unities (whereof that is the second-} 
exceed all natural unities, — that h to say, the 
unity of the three persons in Godhead, the 
unity of God and man in Christy and the unity 
of Christ and the Church ; the Holy Ghost be- 
ing the worker of both these latter unities. For 
by the Holy Ghost was Christ incarnate and 
quickened in flesh ; and by the Holy Ghost is 
man regenerate and quickened in spirit. 

That Jesus, the Lord, became in the flesh a 
sacrificer, and a sacrifice for sin ; a satisfaction 
and price to the justice of God; a meriter of 
glory, ^nd the kingdom ; a pattern of all righte- 
ousness ; a preacher of the word which himself 
was; a finisher of the ceremony; a corner- 
atone, to remove the separation between Jew 

and 



APPENDIX, HI 

and Gentile ; an intercessor for the church ; a 
lord of nature, in his miracles ; or conqueror 
of death and the power of darkness-, in his 
resurrection : and that he fulfilled the whole 
counsel of God, performing all his sacred 
offices, and anointing on earth ; accomplished 
the whole work of the redemption and restitu- 
tion of man, to $ state superior to the angels 
(whereas the state of man by creation was infe- 
rior) ; and reconciled and established all things 
according to the eternal will of the Father. 

That in time Jesus the Lord was born in th$ 
days of Herod, and suffered under the govern* 
ment of Pontius Pilate, being deputy of tht 
Romans, and under the high priesthood of 
Caiaphas, and was betrayed by Judas, one of 
the twelve apostles ; and was crucified at Hieru-* 
sulam : and after a true and natural death, ancj 
his body laid in the sepulchre, tfee third day he 
raised himself from the bonds of death, and 
arose and shewed himself to mapy ehosen wit- 
nesses, by the space of divers days ; and at the 
end of those days, in the sight of many §&pende$ 
k*toheaven,\vhefe becommttetkfekintejrce&sio*^ 

?nd 



S<*1 APPENDIX. 

and shall from thence, at the day appointed, 
come in greatest glory to judge the world. 

That the sufferings and merits of Christ, as 
they are sufficient t6 do away the sins of the 
whole world, so they are only effectual to those 
which are regenerate by the Holy Ghost, who 
breatheth where he will of free grace, which 
grace, as a seed incorruptible, quickeneih the 
spirit of man, and conceiveth him a new son of 
God and member of Christ : so that, Christ 
having man's flesh, and man -having Christ's 
spirit, there is an open passage and mutual impu- 
tation, whereby sin and wrath was conveyed to 
Christ from man, and merit and life is conveyed 
to man from Christ. Which seed of the Holy 
Ghost first figureth in us the image of Christ 
slain or 'crucified, through a lively faith ; and 
then reneweth in us the image of God in holi^ 
ness and charity : though both imperfectly, and 
in degrees far differing 'even in God's elect, as 
well in regard of the fire of the spirit, as of the 
illumination thereof, which is more or less in a 
large proportion, as in the church before Christ; 
which yet, nevertheless, was partaker of one 

and 



APPENDIX. 303 

and the same salvation with us, and of one and 
the same means of salvation with us. 

That the work of the Spirit, though it be 
not tied to any means inheaven or "earth, -yet it 
is ordinarily dispensed by the preaching of the 
word ; the administration of the -sacraments ; 
the covenants of the-fathers upon the children, 
prayer, reading; the censures of the church; 
the society of the godly ; the cross and afflic- 
tions ; God's benefits; his judgments upoa 
others; miracles; the contemplation of his 
creatures: All which (though some 1 be more 
principal, God useth as the means of .vocation 
and conversion of his elect ; not derogating 
from his power to call immediately by Iris grace, 
and at all hours and moments of the day 
(that is, of man's life), according to his good 
pleasure. 

That the word of God, whereby his will is 
revealed, continued in revelation and tradition 
until Moses ; and that the Scriptures were from 
Moses's time to the time of the apostles and 
evangelists, in whose age, after the coining of 
the Holy Ghost, the teacher of all truth, the 

book 



504 APPENDIX. 

book of the Scriptures was shut and closed, so 
as not to receive any new addition ; and that the 
church hath no power over the Scriptures, 
to teach or command any thing contrary to the 
written word, but is as the ark wherein the ta-. 
bles of the first testament were kept and pre- 
served, — that is to say, the church hath onJj T 
the custody and delivery over of the Scriptures 
committed unto the s^rae ; together with the jjo* 
ierpretation of them, but such only as is con- 
ceived from themselves. 

That there is an universal or catholic church 
of God, dispersed over the face of the earth, 
which is Christ's spouse, and Christ's body - r 
being gathered of the fathers of the old world,, 
of the church of the Jews, of the spirits of the 
faithful dissolved, and the spirits of the faithful 
militant, and of the names } 7 et to be born, which 
are already written in the book of life That 
there is also a visible church, distinguished by 
the outward works of God's covenant, and the 
receiving of the holy doctrine, with the use of 
the mysteries of God, and the invocation and 
sancti&catioa $f his bcty name. Iha* there is 

ait? 



APPENDIX. 306 

also an holy succession in the prophets of the 
new testament and fathers of the church, from 
the time of the apostles and disciples who saw 
our Saviour in the flesh, unto the consummation 
of the work of the^ministry ; which persons are 
called from Gbd by gift,' or TnVard' anointing, 
and the vdcdtibti- of (3od foltawfed'byan out- 
ward calling andol*d^n4ti0& 0$ th§ cbufeh. 

I believe vthat the souls of such as die in 
the Lord are blessed, and rest from their la- 
bours, and enjoy the sight of God ; yet so as 
they ai'e in expectation of a farther revelation 
of their glory in the last day. At which time 
all flesh of man shall arise and be changed, 
and shall appear and receive from Jesus Christ 
his -eternal judgment; and the glory of the 
saints shalf then be full; and 1 the kingdom 
shall be 'given u$ to God the Father : from" 
which time alP tftings shall continue for ever 
in that being and state, which then they shall 
receive. So as there 'are three times (if times 
they may be called), or parts *•■ of eternity: 
The first, the time before beginnings, when 
the Godhead* was* only , v -without the being of 
any creature ; the second, the time of the 

mystery, 



a** APPENDIX, 

mysterv, which eonti-nueth from the creation 
to the dissolution of the world ; and the third, 
the time of the revelations of the sons of God, 
—which time is the last, and is everlasting 
without change. 



A PRAYER 



PRAYER OR PSALM 

Made by Lord Bacon. 



L OST gracious Lord God, my merciful 
Father, from my youth up, my Creator, my 
Redeemer, my Comforter ! Thou, O Lord, 
soundest and searchest the depths and secrets 
of all hearts: thou acknowledgest the upright 
of heart; thou judgest the hypocrite; thou 
ponderest men's thoughts and doings as in a 
balance, thou measurest their intentions as with 
a line ; vanity and crooked ways cannot be hid 
from thee. 

Remember, O Lord ! how thy servant hath 
walked before thee : remember what I have first 

sough ti 



308 APPENDIX. 

sought, and what hath been principal in my 
intentions. I have loved thy assemblies; I 
have mourned for the divisions of thy church ; 
I have delighted in the brightness of thy sanc- 
tuary. This vine which thy right hand hath 
planted in this nation, I have ever prayed unto 
thee, that it may have the first and the latter 
rain ; and that it might stretch its branches to 
the seas and the woods. The state and bread 
of the poor and oppressed, have been precious 
in mine eyes : I have hated all cruelty and 
hardness of heart ; I have, though in a despised 
weed, procured the good of all men. If any 
have been my enemies, I thought not of them ; 
neither hath the sun almost set upon my dis- 
pleasure ; but I have been as a dove, free from 
superfluity of maliciousness. Thy creatures 
have been my books, but thy Scriptures much 
more. I have sought thee in the courts, fields, 
and gardens;, but have found thee in thy 
temples ! , , 

Thousands have been mv sins, and ten thou- 
sands my transgressions; but thy sanctifications 
have remained with me, and my heart, through 
grace, hath been ap unquenched coal upon 

thine 



APPENDIX. 3©9 

thine altar. O Lord, my strength ! I have since 
my youth met with thee in all my ways ; by thy 
fatherly compassions, by thy comfortable chas- 
tisements, and by thy most visible providence. 
As thy favours have increased upon me, so 
have thy corrections ; so as thou hast been al- 
ways near me, O Lord : and ever as my worldly 
blessings were exalted, so secret darts from thee 
have pierced me ; and when I have ascended 
before men, I have descended in humiliation 
before thee. And now, when I thought most 
of peace and honour, thy hand is heavy upon 
me,* and hath humbled me according to thy 
former loving-kindness ; keeping me still in thy 
fatherly school, not as a bastard, but as a child., 
Just are thy judgments upon me for my sins, 
which are more in number than the sands of the 
sea, but have no proportion to thy mercies; for 
what are the sands of the sea, earth, heavens, 
and all these are nothing to thy mercies. Be- 
sides my innumerable sins, I confess, before 
thee, that I am debtor to thee for the gracious 
talent of thy gifts and graces ; which I have 
neither put into a napkin, nor put it, as I ought, 

* Thisl>raycr, therefore, W composed in the year 1621. 

to 



310 APPENDIX. 

to exchangers, where it might have made best 
profit, but mispent it in things for which I was 
least fit : so I may truly say, my soul hath been 
a stranger in the course of my pilgrimage. Be 
merciful unto me, Lord, for my Saviour's 
sake ; and receive me into thy bosom, or guide 
me in thy ways ! 



THE 



THE 



STUDENT'S PRAYER, 

By his Lordship. 



Xo God the Father, God the Word, God the 
Spirit, we pour forth most humble and hearty 
supplications ; that he, remembering the cala- 
mities of mankind, and the pilgrimage of this 
our life, in which we wear out days few and 
evil, would please to open to us new refresh- 
ments out of the fountains of his goodness, for 
the alleviating of our miseries. This also we 
humbly and earnestly beg, that human things 
may not prejudice such as are divine, neither 
that from the unlocking of the gates of sense, 
and the kindling of a greater natural light, any 

thing 



812 APPENDIX. 

thing of incredulity, or intellectual night, may 
arise in our minds towards divine mysteries. 
But rather that, by our mind thoroughly 
cleansed and purged from fancy and vanities, 
and yet subject and perfectly given up to the 
Divine Oracles, there may be given unto faith 
the things that are Faith's. — Amen. 



i;-f»i 



THE 



WRITERS PRAYER, 

By his Lordship. 



X. HOU, O Father! who gavest the visible 
light as the first-born of thy creatures, and 
didst pour into man the intellectual light as the 
top and consummation of thy workmanship ; be 
pleased to protect and govern this work, which, 
coming from thy goodness, returneth to thy 
glory. Thou, after thou hadst reviewed the 
works which thy hands had made, beheldedst 
that every thing was very good ; and thou didst 
rest with complacency in them. But man, re- 
flecting on the works which he had made, saw 
that all was vanity and vexation of spirit, and 
P could 



314 APPENDIX. 

could by no means acquiesce in them. Where- 
fore if we labour in thy works with the sweat of 
our brows, thou wilt make us partakers of thy 
vision and thy sabbath. We humbly beg, that 
this mind may be steadfast in us ; and that thou, 
b} T our hands, and also by the hands of others, 
on whom thou shalt bestow the same spirit, wilt 
please to convey a largess of new alms to the 
family of mankind.* These things we com- 
mend to thy everlasting love, by our Jesus, thy 
Christ, God with us ! — Amen. 

How fully wis this petition granted to the piety of its author. 



SUMMARY 



SUMMARY 



OF 



LORD BACON's WILL. 



Jr IRST, I bequeath my soul and body info 
the hands of God, by the blessed oblation of 
my Saviour ; the one at the time of my disso- 
lution, the other at the time of my resurrection. 
For m}' burial, I desire it may be in Saint Mi- 
chael's church near Saint Alban's : there was 
my mother buried ; and it is the parish church 
of my mansion-house of Gorhambury, and it 
is the only christian church within the walls of 
Old Verulam. I would have the charges of 
my funeral not to exceed 3001 at the most." 

P 2 « Por 



ai«_ APPENDIX, 

ri For my name am! memory, I leave it t# 
men's charitable speeches, and to foreign nationt 
and the next ages." 

He bequeaths 2401. to the poor of the differ- 
ent parishes, where he has at any time sojourned 
in his pilgrimage. — u To the poor of Saint 
Martin's in the fields, where I was born, and 
lived in my first and last days/* 401 : to the 
poor of Saint Michael's near Saint Alban's, 
where I desire to be buried, because the day of 
death is better than the day of birth, 50l." 
He then directs 20l. to be given fox his funeral 
sermon. 

Legacies to his relations are next specified, to 
the amount of 11401. to twenty-five poor Stu- 
dents (fifteen of Cambridge, and ten of Ox-r 
.ford) he bequeaths 3001 : to his executors, 1801. 
in presents of plate : to Dr. Rawleigh, his chap- 
lain, 1001 : among his different servants, he 
distributes 40901 : and finally ordains, after due 



• It therefore appears that he had just left York House in tht 
Strand, and was on his way to Gorhambury, when he was 
seized with his illness near Highgate. 

payment 



Appendix. -wit 

payment of his debts, and full performance of 
the aforesaid legacies, t( That his executors 
shall employ the surplusage in manner and form 
following, that is to say — that they purchase 
therewith so much land of inheritance as may 
erect and endow two lectures in either of the 
universities, one of which lectures shall be of 
natural philosophy, and the sciences in general 
thereunto belonging; hoping that the stipends 
or salaries of the lectures may amount to £001. 
a year for either of them : and for the ordering 
of the said lectures, and the election of the 
lecturers from time to time, I leave it to the 
care of my executors, to be established by the 
advice of the lords bishops of Lincoln, and 
Coventry and Litchfield, Nevertheless thus 
much I do direct, that none shall be lecturer, 
if he be English, except he be master of arts 
of seven years standing, and not professed in 
divinity or law or physic as long as he remains 
lecturer ; and that it be without difference, 
whether he be stranger or English : and I wish 
my Executors to consider of the precedent of 
Sir Henry SaviPs lectures for their better 
instruction." 

I con- 



.«*• APPENDIX. 

" I constitute and appoint for my executors 
of this my last will and testament, my approved 
good friend the right hon. Sir Humphry Maye, 
chancellor of his Majesty's duchy of Lancaster, 
Mr. Justice Hutton, Sir Thomas Crewe, Sir 
Francis Barneham, Sir John Constable, and 
Sir Euball Thelwall : and I name and entreat to 
be one of my supervisors, my most noble, con- 
stant andAxue friend the Duke of Buckingham, 
unto whom I do most Iwimbly make this my last 
request, that he will reach forth his hand of 
grace to assist the just performance of this my 
will, and likewise that he will be graciously 
pleased, for my sake, to protect and help such 
of my good servants as my executors shall at 
any time recommend to his Grace's favour; 
And also I do desire his Grace in all humbleness 
to commend the memory of my long continued 
and faithful service unto my most gracious So- 
vereign, who ever when he was prince w T as my 
patron, as I shall (who have now, I praise God, 
one foot in heaven) pray for him while I have 
fcreath." 

" And I do most earnestly entreat both my 
executors and supervisors, that although I know 

well 



APPENDIX. 31* 

well it is matter of trouble and travail unto 
them, yet, considering what 1 have been, that 
they would vouchsafe to do this last office to 
my memory and good name, and to the dis- 
charge of mine honour and conscience; that 
all men may be duly paid their own, that my 
good mind, by their good care, may effect that 
good work." 

n Whatsoever I have given, granted, con- 
firmed, or appointed to my wife, in the former 
part of this my Will, I do now, for just and 
great causes, utterly revoke and make void ; and 
leave her to her right only. 

Fr. St. Albak. 

Published the 19th day of 
December, 1625, in the presence of 

W. Rawley, Ro. Halpeny,* Stephen Paise,f 
Will. Atkins,J Thomas Kent, Edward Leggc. 



* He left him upwards of 4ool. flic left him about 4001 
% He left him 3ol. 

FIJSIS. 



T. Plummtr, PriaUr, Setthing-lao«. 



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